SACRED PRINCIPLES ON WHICH WE STAND John Waddey DEDICATION This book is dedicated to Nancy Smith Waddey. Her love for Christ and his church is unbounded. Without her encouragement this task could not have been completed. Additional copies of this book may be ordered from John Waddey 12630 W. Foxfire Dr. Sun City West, AZ 85375 INTRODUCTION Paul says the church is built on the foundation of the apostles and prophets, with Christ Jesus himself being the chief cornerstone (Eph. 2:20). It is not the physical presence of those apostles and prophets, nor of the Lord himself, but their teaching upon which we build our house of faith. Since He is reigning at God’s right hand in heaven, the only way we can know and do Christ’s will is to read it in his New Testament and obey it. Thus he said, “Go make disciples of all the nations, baptizing them . . . teaching them to observe all things whatsoever I have commanded you” (Matt. 28:19-20). The topics this book covers are fundamentals of the Christian faith. The word, “fundamental” is defined, “one of the minimum constituents without which a thing or a system would not be what it is.” It relates to the “essential structure, function or facts,” to things “of central importance.” In all institutions and organizations there are principles, truths and facts that are central to the existence and survival of the body. The same is true of Christ’s church. If the fundamentals are altered, removed or destroyed, the congregation so affected will cease to be a true church of Christ. The fifty-two studies that follow are basic lessons that every new convert should be taught following his conversion to Christ. Tragically, many contemporary Christians have come into the church and spent years in our midst without hearing and learning these fundamental truths. Consequently their faith is weak and much of their thinking is faulty. This leaves them vulnerable to false teachers who would lead them astray. With the publication of this book we hope to provide a useful tool to help correct this problem. It could be used in the training of student preachers, to instill in their minds these biblical essentials. From its contents young preachers who somehow missed this basic indoctrination can learn the fundamentals of New Testament Christianity and then preach them to their auditors. The book would make a wonderful study guide for a year of Bible classes. It could be placed in the hands of each new convert to Christ to help him/her grow in the grace and knowledge of Christ. Elders could supply each family of their congregation a copy and request that they study it in their leisure hours. Such usage will help a congregation grow stronger in the faith and inoculate them against the virus of error that has wrecked the faith of many. We send this book forth with the fervent prayer that it will be helpful to Christ’s people and that it will do no harm at all. John Waddey. 12630 W. Foxfire Dr. Sun City West, AZ 85375 Email: johnwaddey@aol.com “Be thou faithful unto death unto death, and I will give thee a crown of life” (Rev. 2:10). CONTENTS 1. The Basic Components of Christianity 2. Christianity Is the Religion of Jesus Christ 3. Christ, Through His Word, Exercises All Authority in Christianity 4. Christ’s Disciples Must be Loyal to Scripture 5. The Bible Must be Rightly Divided for Proper Understanding 6. Helpful Principles for Understanding God’s Word 7. The Divine Pattern of Christianity 8. We Must Respect the Silence of Scripture 9. The Greatness of the Church 10. Attributes of Christ’s Church 11. Aspects of the Church Christ Built 12. True Christianity is Non-Denominational 13. Churches of Christ Are Biblical and Evangelistic But Are Not an Evangelical Denomination 14. The Biblical Doctrine of Separation 15. What Church Buildings Are and Are Not 16. Each Church of Christ is Autonomous 17. We Must Love the Brotherhood 18. We Must Maintain Our Unity in Christ 19. Some Guidelines for Christian Fellowship 20. Ours Must be a Church for All People of All Races 21. Some Things That Do Not Belong in Christ’s Church 22. The Spirit of God and The Spirit of the World 23. The Church and the World 24. Evangelism is Both the Need and Duty of the Church 25. Doctrine is An Essential Element of Christianity 26. Christians Must Contend for the Faith of the Gospel 27. Right Thinking About Salvation 28. We Are Saved by God’s Grace, but Grace is Not Unconditional 29. Faith Is the Christian’s Foundation 30. The Many Aspects of Baptism 31. We Are Born Into Christ’s Kingdom 32. The Holy Spirit and the Christian 33. Christians Are to Be a Spiritual People 34. We Proudly Wear the Sacred Name Christian 35. Why We Identify Ourselves as Churches of Christ 36. It is Our Duty to Worship God in Spirit and Truth 37. Christ Gave Us the Lord’s Day But No Other Holy Days 38. The Sacred Communion Christ Ordained 39. The Sacred Music We Offer to God 40. Christ Placed the Leadership of His Church in the Hands of Elders 41. God Ordained that Preachers Serve His Church by Teaching His Word 42. Christ’s Will for the Women of His Church 43. Discipline for God’s Unruly Children 44. Christians Reject the Speculations of Premillennialism 45. Christians Are the True Israel of God 46. Eternal Punishment Is Promised for the Wicked 47. It is Our Task to Restore New Testament Christianity 48. Apostasy, Can It Happen to Us? 49. The Church is Not in the Entertainment Business 50. Christians Must Beware of Postmodernism 51. We Must Avoid the Ditches of Extremism 52. Our Emphasis on Restoring True Christianity Must be Unending 1 THE BASIC COMPONENTS OF CHRISTIANITY Christianity stands as the greatest of the world religions. While virtually every living soul recognizes the word, “Christianity,” many have an incomplete or in sufficient understanding of this great system. I. There is a heavenly component to our religion. Before the foundation of the world, the Creator knew that mankind would sin and need a way to reapproach him. Therefore He planned to send His Son to save us (I Cor. 2:7). He prepared for us a kingdom from the foundation of the world (Matt. 24:34). Because of his great love, God the Father dispatched his Son to save the world and establish the church (John 3:16). Thus it is proper to refer to the church as “the church of God” (I Cor. 1:2) This heavenly component is perfect and cannot be improved upon. II. Christ is a major component of Christianity. By his death on the cross he purchased the church (Acts 20:28). He is the founder (Matt. 16:18), the head (Eph. 1:22) and the savior of the church (Eph. 5:23). Without Jesus there would be no Christianity. Pity those poor souls who try to have Christianity and function as a church while questioning whether Christ ever lived, or if he was the divine person depicted in the Bible. III. The New Testament of Christ is an essential component of our religion. Without the New Testament we would know nothing of Christ, his message or his church. It is the constitution, the code, the standard of Christianity. Jesus commanded, “teach . . . them to observe all things whatsoever I have commanded you” (Matt. 28:20). It is his words that will judge us in the last day (John 12:48). The Lord’s church is truly a New Testament church. IV. A basic component of Christianity is the church of Christ. Amazingly, throughout the ages there have been folks who want Christ, but not his church. They admire his teaching, but have no regard for his church. Some professed followers of Christ actually despise his church. The church is God’s household or family on earth (I Tim. 3:15). It was purchased by his agonizing death on Calvary (Acts 20:28). The church is the spiritual body of Christ (Col. 1:18). It is his bride (Eph. 5:23,32). God adds all who are saved to his church (Acts 2:47; I Cor. 12:13). The fact is, one cannot have genuine Christianity apart from the church of the Lord Jesus. V. There is a human component of Christianity. Christianity exists only where men and women become disciples of Christ (Matt. 28:19). Christians are obedient to Christ (Heb. 5:9). They live Christ-like lives, hence they wear his name (Acts 11:26). They serve humanity on behalf of Jesus (Matt. 25:34-40). Widows and orphans are their special concern (Jas. 1:27). They do good unto all men, especially those of the household of faith (Gal. 6:10). Being human, this component is subject to the frailties and flaws of humanity. We cannot expect to find perfection among the mortal followers of Christ. VI. There is an eternal component of the religion of Christ. Christ reigns over his church/kingdom on earth, but will deliver it up to the Father following the resurrection (I Cor. 15:25-27). We follow Christ here on earth that we might live with him in eternity (John 14:1-3). We deny ourselves many earthly pleasures that we might reign with him forever (II Tim. 2:12). This is the faith we hold, the religion which we profess. It is the way that God has ordained for those who wish to serve him in life and live with him in eternity. It is the way of Jesus Christ, the Son of God. This is Christianity. DISCUSSION QUESTIONS 1. Can a church founded by men have a heavenly component? 2. Can we have Christianity without the Lord’s church? 3. Discuss the tensions that sometime arise between the heavenly and the earthly components of the church. 4. Can one be saved apart from the church? 5. Is there any way in which we can improve the church? **** “It does not require great learning to be a Christian . . . It requires only an honest heart and a willingness to obey God” (Wm. Barnes). 2 CHRISTIANITY IS THE RELIGION OF JESUS CHRIST The message of our title should be self-evident to all, but the reality is, most people do not understand this great truth. Christianity is not about great preachers and teachers of religion this side of Christ. It is not about denominational churches men have founded. It is not just a moral code or a synonym for Western culture. Still less is Christianity the property of one or more nations or political parties. It is about Jesus of Nazareth, the Son of God, the Christ or Messiah whom God sent to save humanity and establish his kingdom on earth (Matt. 16:16-18). * The story of Christianity is Jesus the Christ, God’s Son, who left heaven, became a man and lived among us for 33 years. Prior to his incarnation he existed as the Word of God. With God the Father he shared the divine nature (John 1:1-3). He was conceived by the Holy Spirit and born of Mary while she was yet a virgin (Luke 1:26-34). Thus the Word became flesh and dwelt among us and we beheld his glory, the only begotten Son of God (John 1:14). His sinless life, his remarkable teaching, his love and compassion for humanity, his sacrificial death on the cross, his resurrection and ascension; these events from his life are the story of our faith. * The message of Christianity is the message Jesus taught while here on earth and had his chosen apostles and prophets record for us. When he departed for heaven he charged them, “teach . . . them to observe all things whatsoever I have commanded you” (Matt. 28:20). It is his words that will judge us in the last day (John 12:48). The 27 books of our New Testament reveal that message. * The church of Christianity is the one that Jesus built. He promised that he would build his church (Matt. 16:18). It was purchased by his blood shed on Calvary (Acts 20:28). It was established on the Pentecost Sunday following his resurrection and ascension (Acts 2:1-47). The existence of a great variety of churches, each with its own name, doctrine, worship and practice, is totally foreign to the New Testament concept of Christianity. Catholic, Orthodox, Protestant denominations, cults and isms are all the products of fallible and uninspired men. Christianity existed before them and will continue after they are gone. One can be a Christian without ever being a part of any of them. * The worship of the Christian religion is that which Christ ordained. While here, he taught his disciples how to pray (Matt. 6:7-15). He instituted a symbolic memorial meal of bread and fruit of the vine to commemorate his suffering and death (Matt. 26:29). He joined with them in singing hymns (Matt. 26:30). He showed them the importance of teaching men the good news God has provided (Mark 16:15). He taught his disciples to be generous in their gifts to God (Luke 8:38). These acts of worship for his church were further developed by the apostles. * Those who profess Christianity wear the name of Christ. They were called Christians first at Antioch (Acts 11:26). Even when suffering persecution and hardship, his people are not ashamed to be known as and called “Christians” (I Pet. 4:16). * Christianity presents the human race Christ’s offer of salvation. It is conditioned on trusting faith in Jesus (John 8:24), genuine repentance for sin (Luke 13:3), willingness to openly confess Christ as Lord (Matt. 10: 32) and baptism into the name of the Father, Son and Holy Spirit (Matt. 28:19). * Christianity provides humanity with wonderful privileges. When baptized upon a confession of their faith, disciples receive forgiveness of their sins and the gift of the Holy Spirit (Acts 2:38). The gift of God’s indwelling Spirit helps them to successfully live the Christian life (Rom. 8:9-28) and to be faithful unto death (Rev. 2:10). It makes them God’s children (Gal. 3:26-27). It provides them comfort in death and a home with Christ in eternity (John 14:1-3). * Christianity’s standard for faith, worship, service and conduct is the New Testament of Christ. He did not leave us without a sure and certain code to guide us. It is brief, understandable and suited for all people regardless of their sex, age, nationality or circumstance. * The mission of Christianity is the same as that of Jesus. He came to seek and save the lost (Luke 19:10) and we must do the same (Mark 16:15-16). He came to reveal the Father to humanity; that we are to do (John 1:18). He came to minister to suffering humanity and that is also our duty (Jas. 1:27). * Christianity is a universal religion. It is designed for all people of all ages, races and nationalities (Matt. 28:19; Gal. 3:27-28). Christianity is more than ideology, more than an institution (church), more than a life style and value system. Although all of these are included, Christianity is about Jesus, God’s Son and our Savior. It is about our relationship to him and our commitment to follow him and be like him. Are you a Christian? DISCUSSION QUESTIONS 1. Liberal Protestantism seeks to maintain the church while denying the deity of Christ. Is such an approach in anyway possible? 2. Do we place adequate emphasis on Christ in our classes and preaching? 3. How is modern man able to know for certain what is the message of Christ? 4. What was the mission of Jesus? Is that the mission of the church? 5. What is the significance of Christianity being a universal religion? How does that play out in your community? **** “Christianity is not a puzzle to be solved, but a way of life to be adopted. It is not a creed to be memorized, but a Person to follow.” (Unknown) 3 CHRIST, THROUGH HIS WORD, EXERCISES ALL AUTHORITY IN CHRISTIANITY Without an established code of law and authority, a kingdom cannot long exist. If its subjects refuse to submit to the established authority, a nation will soon collapse. A kingdom whose citizens are divided in their allegiance to conflicting sources of authority is doomed to failure. These points are conceded by all, yet there is utter confusion as to the established law and authority in Christianity. Folks are trying to serve God, when they have not learned or accepted the authority established by God. CONTEMPORARY THEORIES ABOUT RELIGIOUS AUTHORITY * In Roman Catholicism it is argued that the church, with its pope and his cardinals, has the authority to interpret the Bible and to legislate law for the church. The history of Catholicism reveals the fallacy of this approach to authority. Churches are composed of fallible, often sinful, men. God made Christ to be the head of his Church (Eph. 1:22). That authority he has not surrendered to anyone. * The larger Protestant churches look to their creedal statements as authoritative. Yet they find it necessary to revise them every few years. Yesterday’s sins are today’s privileges. * Traditions from the past are revered as authoritative by some. Yet Jesus warned against traditions that make “void the word of God” (Matt. 15:8-9). * The founding fathers of a denomination may be looked to as the voice of authority. But no man has the right to start his own church or to legislate for the people of God. It is just such men who are responsible for the mass confusion in Christendom today. * Most denominational bodies have conventions where church leaders decide what they will believe and do. * Many moderns view human reason as the final authority in their religion. God reminded the Hebrews “ . . . my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Is. 55:8-9). Reason subjected to the Revelation of God is man’s most valuable asset. But when exalted beyond its proper realm, reason is the cause of his alienation. * Multitudes see conscience as their authority in religion. Solomon said, “There is a way that seemeth right to a man but the ends thereof is the way of death” (Prov. 16:25). The conscience must be trained in truth before it can safely lead us. God’s Word is that truth (John 17:17). Feelings are not a safe guide. WHERE DID GOD PLACE THE AUTHORITY IN CHRISTIANITY? All authority has been given unto the victorious Christ (Matt. 28:18). He is head over all things to the church (Eph. 1:22). His word will judge us in the last day (John 12:48). Jesus delegated his authority to his apostles, saying, Go teach all nations, baptizing them and “teaching them to observe all things . . . I have commanded you” (Matt. 28:19-20). Their writing, our New Testament, is the only authority we possess. Those who seek to please God, speak and act only as Scripture authorizes. Peter wrote, “If any man speak, let him speak as the oracles of God” (I Pet. 4:11). Thus the early church continued steadfastly in the apostles’ teaching” (Acts 2:42). John warns, “Whosoever abideth not in the teaching of Christ, hath not God: he that abideth in the teaching the same hath both the Father and the Son” (II John 9). The New Testament of Jesus is the absolute and only authority for Christ’s church and those who wish to please Him will look to it for direction in every matter of faith, worship and practice. Such is a distinguishing mark of a body of people who are truly and only, a church of Christ (Rom. 16:16). DISCUSSION QUESTIONS 1. Can a church exist without some standard of authority on which all members agree? 2. What will likely occur if there are conflicting views about the authority of the church? 3. Discuss the role of tradition as authority in Christianity. 4. Is there any sense in which our conscience is our authority? 5. Is there a difference in saying that Christ is our authority or the Bible is our authority? **** Jesus said, “All authority hat been given unto me in heaven and on earth. Go ye therefore, and make disciples . . . teaching them to observe all things whatsoever I have commanded you. . .” (Matt. 28:18-20). 4 CHRIST’S DISCIPLES MUST BE LOYAL TO SCRIPTURE God has spoken to us in the pages of our Bible (Heb. 1:1-2). To be loyal to the Father we must be loyal to His divine book. The word “loyalty” suggests that one is "unswerving in allegiance, faithful to a cause, ideal or custom" (Webster). Because one is loyal, he will "Buy the truth and sell it not (Prov. 23:23). He will honor God by speaking his word faithfully (Jer. 23:28). A loyal saint will contend for the faith (Jude 3) and defend the gospel (Phil. 1:16). Being loyal, we will pledge ourselves to God's word as did David: "Oh how I love thy law" (Ps. 119:97) "I will never forget thy precepts" (Ps. 119:93) "I shall keep thy law; yea I shall observe it with my whole heart" (Ps. 119:34) "I will speak of thy testimonies before kings and shall not be put to shame (Ps. 119:46) While every brother would loudly amen the above sentiments, observation tells us that not all mean the same thing when they speak of loyalty to the Word. I. Some are loyal to the black, leather-bound book in a blind, emotional way. This loyalty is fighting-strong, yet fuzzy and nebulous in content. For in addition to the divine truths recorded in the book, they are fiercely loyal to their opinions about the Bible. They are loyal to interpretations of the Scriptures, hallowed by long use, even though they are incorrect. Even if it means denying the obvious context or the lexical meaning of a word, they will be loyal to the traditional view of a verse. While loyalty is a commendable virtue and essential to salvation, blind loyalty is like blind faith. Only truth can make one free from error (John 8:32). Even as zeal without knowledge led the Jews into opposition to the faith of Jesus (Rom. 10:2-3), so loyalty without proper knowledge will often set a man at variance with the truth of the gospel. II. God would have us be loyal to his word, correctly understood. Catholics interpret Matthew 16:18 to say that Peter is the foundation of the church. While I am totally loyal to Matthew 16:18, I know the foundation is Christ (I Cor. 3:11). Our loyalty is tested when we learn that the Bible's true message differs from the brotherhood’s traditional understanding of it. A loyal Christian is willing to adjust his views if his interpretation is found to be deficient. Paul provides us just such an example: "I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth" (Acts 26:7). But when he learned his error, he tells us, "I was not disobedient unto the heavenly vision . . . " (Acts 26:19). This should be our attitude toward every new truth we learn. God's great doctrines do not need irrational, unsound, faulty interpretations or arguments to defend them. They have a more noble strength and foundation than that. The apostles never stooped to use "cunningly devised fables when (they) made known . . . the power and coming of (the) Lord Jesus . . . " (II Pet. 1:16), nor should we. To cling to an argument we know is not valid is a form of intellectual dishonesty. When our adversaries discover it, not only will they laugh us to scorn, even our sound arguments will have less impact on their hearts. They will assume that all of our arguments are likewise defective. However, even if the opponent never caught us mishandling the Scriptures, the omniscient God who searches the minds and hearts would see us and hold us accountable. Change agents seek to discredit the church and her preachers by suggesting that our faith and practice are based on preference and tradition rather than Scripture properly understood. Let all of God's children "Give diligence to present (themselves) approved unto God, workmen that need not be ashamed, handling aright the word of truth" (II Tim. 2:15). DISCUSSION QUESTIONS 1. Discuss some ways we can manifest our loyalty to the Scripture. 2. Is it possible to be too loyal to the Bible? 3. Is there such a thing as bibliolatry? If so, discuss the nature of it. 4. How can we avoid bibliolatry? 5. Should we look to the church or to the Bible to determine right and wrong? **** “Nothing is more noble, nothing more venerable than fidelity,-- Faithfulness and truth are the most sacred excellences and endowments o the human mind” (Cicero) 5 THE BIBLE MUST BE RIGHTLY DIVIDED FOR PROPER UNDERSTANDING "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (II Tim. 2:15 KJV). Bible study can be the richest experience of one's life, or it can prove to be extremely frustrating. One reason some have difficulty in understanding God's message is that they fail to make the proper distinctions in Scripture. The following thoughts will help the sincere Bible student attain the knowledge he desires. 1. The Bible is a library of 66 books, written by some 40 men over a period of 1500 years. While each book must be read and studied for its own unique message, we must never neglect to note the interrelations of the books with each other. Moses wrote the first five books of our Old Testament. Genesis tells the origin of the Hebrew nation and how they got into Egypt. Exodus tells how they became enslaved and then were delivered. Leviticus tells how their national religion came to exist. Numbers relates how they spent 40 years wandering toward Canaan, their new homeland. Deuteronomy rehearses the exodus from Egypt and the 40 years of wilderness wandering. The historical background for the various psalms can be found in the books of Samuel, Kings and Chronicles. Paul's epistles must be studied in light of the history of the Acts of the Apostles. 2. Within the Scripture are words of both inspired and uninspired men. Care must be taken to ascertain who is speaking and if he is directed by the Holy Spirit or not. For example in Genesis 3:4-5, we read the words of Satan as he tempted Eve. Surely one would not treat these as he would the words of God or an inspired prophet. Inspiration guarantees that we have a true record of what was said. It does not guarantee that every person quoted was telling the whole truth. 3. The Bible is written in various literary styles. Books like Genesis and Joshua are history. Their message is expressed in simple prose. Psalms and Proverbs are poetic in nature and abound in figurative language. For example, David writes: "My heart is like wax; it is melted within me" (Ps. 22:14). Surely no one could view these words as literal. So it is with thousands of other expressions. A good rule to remember is "All words of Scripture are to be understood in the normal literal sense unless the context (the setting in which they are found) forbids such." Then we look for a figurative meaning. This lesson is extremely valuable when you study the prophets such as Ezekiel or Revelation. Another case in point is history and prophecy. Is the writer relating events past or present (history) or is he predicting things yet to come? Jeremiah relates the historical facts of Jerusalem's capture by Babylon (Jer. 52:1-30). But he also predicted the overthrow and destruction of Babylon (50:21-28), which occurred 50 years later. 4. The Bible consists of an Old and New Covenant. In Hebrews the apostle speaks of "the first covenant" and then the "second covenant." The first covenant was the Old Testament law that God made with the Hebrew nation when he brought them out of Egypt (Heb. 8:9). The new covenant was made by Jesus (Heb. 8:6-8). The first covenant is now old and longer binding upon us (Heb. 8:13). All men today are subject to the new covenant of Jesus (Matt. 28:18-19, John 12:48). Thus you do not need to build an ark, even though Noah was commanded to do so (Genesis 6:14). You need not offer a lamb for sacrifice even though the Hebrews were so obligated (Lev. 1:10). You must, however, obey Jesus and his New Covenant if you would please God. Christ asked, "why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46). Of what value then is the Old Testament? Much in every way. It is the history of God's scheme of redemption. It tells us our origin and how things came to be as they are. It is of immeasurable value as a background for our New Testament study. Paul writes that things "written aforetime were written for our learning . . . " (Rom. 15:4). What great lessons we learn from its study. But if we wish to learn what to do to be saved, we must look to Jesus and his New Testament (Matt. 17:3-5). The same is true for instruction about the church or worship today. What is the practical application of all this? This concept of the two covenants, properly understood, will keep you from serious religious error. We do not observe the seventh day Sabbath (Exodus 20:8) because it is an Old Testament ordinance given to the Israelites (Deut. 5:12-15). We worship on the first day (Sunday) because it is the day of Christ's resurrection (John 20:1-9); the day the Holy Spirit came to begin his ministry (Acts 2:1-4, compare Lev. 23:15-21); the day the church began (Acts 2:1-47); and the day on which early Christians worshiped (Acts 20:7; I Cor. 16:1-2). The thief on the cross could be saved by Christ without baptism because he was yet under the Old Covenant which lasted till Christ died (Heb. 9:16-17; Col. 2:14-16). Under Christ's covenant we must believe and be baptized in order to be saved (Mk. 16:15-16; Acts 10:48). May each of us study to show ourselves approved unto God, rightly divining the word of truth (II Tim. 2:15). DISCUSSION QUESTIONS 1. In what sense is the Bible a library? 2. Since all of the Bible is God’s Word, why should we be concerned about rightly dividing it? 3. Why do we need to study the Old Testament if we no longer are bound by its ordinances? 4. Why do we not keep the seventh day Sabbath? 5. If a friend is seeking salvation, to which part of the Bible should we direct his attention? **** “The Scriptures teach us the best way of living, the noblest way of suffering, and the most comfortable way of dying” (John Flavel). 6 HELPFUL PRINCIPLES FOR UNDERSTANDING GOD’S WORD It is the Christian’s duty and privilege to study the sacred writings. By such study, he will inform himself, please Jehovah and prepare himself to teach his fellow man. A method of study is essential to profitable study. The following suggestions are taken from the book, Discovering the Bible. 1 1. Look for the relation of the passage to its context. 2. Look for its meaning in its historical and general setting. 3. Translate it into terms of ordinary speech and find its central point. 4. Place it in the context of the Christian message as a whole. 5. What specific message is it meant to convey? 6. Look for the important and difficult words (difficult because we do not understand them or because we have heard them so often that they have lost their meaning for us! Find and discuss their biblical meaning). 7. What is their contemporary meaning? 8. Note the relevance of the passage for us personally, and as a church. 9. How does it affect what we believe and what we do? Another helpful list of study guidelines borrowed from Grace Saxe. Her suggestions are for dealing with the study of the Bible by chapters. 1. What is the principal subject of this chapter? 2. What is the leading lesson of this chapter? 3. Which is the most important verse in this chapter? 4. Who are the principal persons in this chapter? 5. What does the chapter teach concerning Christ? 6. Is there in this chapter any example for me to follow? 7. Is there in this chapter any error for me to avoid? 8. Is there in this chapter any duty for me to perform? 9. Is there in this chapter any promise for me to claim? 10. Is there in this chapter any prayer for me to echo? 2 There are some personal qualifications that will aid us in our search for divine knowledge. We take these from Bro. D. R. Dungan's great text book, Hermeneutics. 3 1. Good Common Sense is the first requisite to understanding the Bible. "The more the student will study plain questions, and the more he may know men as they are, the more likely will he be able to understand the word of God." 2. Faith in the Inspiration of the Scriptures will help the student to understand them. It prompts the most potent and thorough investigation. "The unbeliever reads it out of mere curiosity, or that he may find some fault . . . He is not in sympathy with it and is in no way prepared to understand it." 3. Mental industry is essential to any proper investigation. "There is no essential difference between the study of the Scriptures and the study of any other subject, respecting the mental outlay necessary to success. An occasional hour or lesson may accomplish something toward learning, but not much." 4. A desire to know and do the truth is necessary. There must be a good and honest heart (Luke 8:15). A man must will to do His will (John 7:17). 5. Spiritual purity is a large factor in Biblical interpretation. "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). "How can ye believe, which receive glory one of another, and the glory that cometh from the only God, ye seek not?" (John 5:44). "The natural man receiveth not the things of God: for they are foolishness unto him . . . " (I Cor. 2:14). 6. A correct translation will help towards a reliable exegesis. Since Dungan's day we have the great American Standard Version of 1901 and its more recent revision, the New American Standard Version. All students would do themselves a favor to make it their study Bible. Use modern speech translations carefully. Treat them as commentaries. Do some research to know their strengths and weaknesses. 7. A general and thorough education is of great value in the interpretation of the Word of God. "There is a mental drill in the attainment of knowledge that will greatly assist in preparing for that effort necessary to a full and complete investigation of the Scriptures." "A good knowledge of the lands of the Bible will render many things plain which, without such knowledge, would be dark." 8. A knowledge of the original languages in which the Scriptures were written, (while not essential, jhw), would be of great assistance in getting an accurate and intimate acquaintance with the Bible. 9. We should expect to understand the Bible, otherwise all our efforts would be little more than a pious waste of time. This principle is true in all areas of study, how much more so in the study of the Scriptures. 10. The blessing of God is needed, and may be had for the asking. "But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not" (James 1:5). Hopefully all these ideas will be helpful as God's children study to seek God's approval. _________________________________ 1. de Dietrich, Suzanne, Discovering the Bible, Nashville Source Publishers, 1953. 2. Smith, Wilbur, Profitable Bible Study, Natick, Mass., W.A. Wilde Co., 1963. 3. Dungan, D. R., Hermeneutics, Cincinnati, Standard Publishing Co. (no date) DISCUSSION QUESTIONS 1. Can you define the word Hermeneutics? 2. In what sense does desire and expectation affect the success of our Bible study? 3. Why does a person need a method for effective Bible study? 4. Do you see any value in making notations when you study the Bible? 5. How does common sense, or lack thereof, affect our study of God’s Word? **** “ I believe that the Bible is to be understood and received in the plain and obvious meaning of its passages. . .” (Daniel Webster). 7 THE DIVINE PATTERN OF CHRISTIANITY Those promoting the agenda of change for Christ’s church deny that God has given us a divine pattern which we are expected to follow. They ridicule those who believe otherwise. In derision, they call them “patternists” and their approach to serving Christ “patternism.” Of course this is the way members of the church of Christ have been serving Christ since the beginning of our back to the Bible movement. It is also the procedure which God, in his Word, teaches us to follow. To reject the idea that God has given us a divine pattern to follow is to reject what is clearly taught in the following Scriptures: * Paul exhorted Timothy to “Hold the pattern of sound words which thou hast heard from me . . . ”(II Tim. 1:13). The Greek term translated “pattern” is tupos, which Strong defines as “a model (for imitation).” * The author of Hebrews quotes God who said to Moses, “See . . . that thou makest all thing according to the pattern that was showed thee in the mount” (Heb. 8:5). His lesson to Christians was that they too must observe God’s New Covenant pattern. * Paul reminded the Christians in Rome that in their conversion, they had obeyed “from the heart . . . that form of teaching whereunto (they) were delivered” (Rom. 6:17). Thus, there is a pattern for being saved! * The brethren in Thessalonica were commanded to withdraw their fellowship from every brother that walked disorderly and “not after the traditions which they received of us” (II Thess. 3:6). * Paul believed that Christ used him (Paul) as “an ensample of them that should thereafter believe on him . . . ” (I Tim. 1:16). He often exhorted disciples to “imitate” his example (II Thess. 3:7; I Cor. 11:1). * Peter tells us that Christ left us “an example that (we) should follow his steps” (I Pet. 2:21). Such examples are intended to be followed! Students of the Old Testament know that when God ordered Moses to build him a tabernacle, i.e., a portable house of worship, he said, “According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it” (Ex. 25:9). If God gave Israel a pattern and expected them to follow it, is it unreasonable that he would do the same for us who serve him under Christ? The reason we need a pattern is that “it is not in man that walketh to direct his own steps” (Jer. 10:23). All of these verses teach us that God has given us a pattern or example of what he expects of us and that it is our duty to conform to that pattern. That divine pattern is the message of Christ expressed in written words. It is a permanent record for all men of all nations in all ages (Matt. 24:35). We know it as our New Testament. Furthermore we are strictly warned neither to add to nor take away from that which he has given us (Rev. 22:18-19; Prov. 30:6). His words will be the standard by which we will be judged in eternity (John 12:48). We can’t help but wonder why anyone professing Christ would deny that which is so clearly taught in his Word. The agenda proposed by the agents of change cannot be implemented where the Divine pattern is respected and complied with. Hence to accomplish their goals, they must deny the concept of a heavenly pattern and persuade brethren to accept things which have no basis in Scripture and might even be contrary to portions of it. If no Divine pattern exists no one could object to their changes! Everyone desirous of spending eternity in heavenly bliss should focus his mind on that day when he will stand before Christ, the Supreme Judge of humanity. For the dead will stand before the throne and the books will be opened and the dead will be judged by the things written in the books, according to their works (Rev. 22:11-12). God has a pattern for his church. Do you respect it? Are you complying with it? DISCUSSION QUESTIONS 1. In what sense is the Bible a pattern for the church? 2. What do those folks mean who charge us with “patternism?” 3. What would be the result if we have no divine pattern? 4. Why do you think some folks are motivated to deny that there is Biblical pattern? 5. If a person, previously unfamiliar with Christianity, should find a New Testament, do you think he could become a Christian and plant a church of Christ in his community? **** “See, saith he, that thou make all things according to the pattern that was showed thee. . .” (Heb. 8:5). 8 WE MUST RESPECT THE SILENCE OF SCRIPTURE In his excellent history of the American Restoration Movement, James DeForest Murch made the following insightful statement concerning us of the Churches of Christ: “Within the last generation the Church of Christ has made a phenomenal growth. This is due to two things: (1) Its people have stood like a Rock of Gibralter for ‘the faith which was once delivered unto the saints,’ amid the doubt and confusion superinduced by liberalism. They have challenged the spirit of compromise and worldliness and dared to be a ‘peculiar people’ teaching and practicing what they believe is the Bible way of life. (2) They have come to realize that the silence of the Scriptures must be respected as well as the commandments of Scripture, but that obedience to its silence permits freedom of judgment and action” (Christians Only, p. 313). There are two remarkable things about this quote. First, Murch was a national leader of the Independent Christian Churches. The leaders of his church had rejected the law of silence 125 years earlier. Contemporary leaders of the Christian Churches, almost to a man, still refuse to recognize this aspect of Christ’s authority over his church. Second, is that we now have a sizeable number of professors, preachers and elders among us who are preaching and behaving as though there is no such a thing as “the law of silence.” This principle of divine authority is revealed in a half dozen examples of Biblical history. When Jewish brethren journeyed to Antioch and told the Gentile converts, “except ye be circumcised after the custom of Moses, ye cannot be saved (Acts 15:1), Paul and Barnabas took the matter to the apostles at Jerusalem. After an inquiry, the apostle and elders wrote “For as much as . . . certain (men) who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment” (Act 15:24). Thus a doctrine or practice not commanded by apostolic authority is not to be allowed or accepted. Although there was no command forbidding circumcision, in the absence of some positive instruction the practice could not be introduced into the life of the church. The writer of Hebrews observes that Christ could not serve as a high priest on earth since he was of the tribe of Judah, “as to which tribe Moses spake nothing concerning priests” (Heb. 7:14). No specific statement forbade a man from Judah serving in that exalted station. It did not have to since God had said that the sons of Aaron the Levite would bear that office (Ex. 28:1). Two other familiar events of Old Testament history vividly illustrate this point. There is the tragic case of the priests, Nadab and Abihu, sons of Aaron, who perished while using strange fire in offering incense in Jehovah’s sanctuary (Lev. 10:1-3). The fire they used was strange in that it was not taken from the sacred fire on the great brazen altar, as God had instructed them to do (Lev. 16:12; 6:12) When David ordered the ark of God to be carried up to Jerusalem, another tragedy occurred. It was placed on an ox cart and care was taken to insure that proper respect was shown. But when the oxen stumbled and the ark was about to fall, Uzzah reached out to steady it and God instantly struck him down ( I Chron. 13:6-10). Shocked and saddened, David ordered the procession halted until they could research the matter and determine why God had so dealt with them. Consulting the Scriptures, they discovered that God had ordered the ark to be carried on the shoulders of priests. Although he had not specifically said, “Don’t carry it on an ox cart,” such was excluded by the positive directive given (I Chron. 15:2,13). It was respect for the silence of Scripture that made our forefathers refuse to use instrumental music in their worship and to be party to creating a national organization to manage the mission work of the church. It keeps our ministers from wearing vestments. It keeps us from burning incense, counting beads and scores of other things commonly found in the various churches founded by men. Today, to our shame and sorrow, many of our young preachers have never heard this lesson explained or else have been convinced it is of no significance for modern disciples. The most notable example of this failure is in the current confusion about our worship. These poor scholars who wish to introduced changes are asking, “Where does the Bible forbid us to do so?” Shame, shame, shame! The above lesson, which they should have learned in Freshman Bible Classes, answers them with a thunderous voice. DISCUSSION QUESTIONS 1. Martin Luther insisted he could do anything the Scripture did not forbid. Ulrich Zwingle said he could only do what the Scripture authorized. Not able to agree, they parted company. Which held the proper biblical view? 2. Why could Christ not serve as a high priest while on earth? 3. Is there such a thing as the law of silence? 4. In what way does the silence of Scripture affect our worship? 5. Can you see any dangers if we fail to emphasize and respect the silence of Scripture? **** “ Now these things. . .I have in a figure transferred to myself and Apollos. . . that in us ye might learn not to go beyond the things which are written. . .” (I Cor. 4:6, ASV) 9 THE GREATNESS OF THE CHURCH The church of Christ is the greatest institution the world has ever known. It is a divine in origin and we should never think of it in terms of an ordinary, worldly thing, nor should we treat it as such. The church is Christ's kingdom on earth over which he reigns (Matt. 16:16-18). One cannot be loyal to Christ without being loyal also to his kingdom, the church. Christians and the world need to appreciate the church more. Consider some characteristics of its greatness. I. The Church is Great Because of Its Founder. The founder is a most important factor in the merit of any organization. He sets it in order as to its functions. He gives it a code or standard of operation. His wealth and mentality furnish the lifeblood of the institution. An organization will usually reflect the spirit and ideals of its founder. Jesus founded the church (Matt. 16:18). He did all of these things for his church. It is our obligation to reflect his divine spirit and ideals in the life and conduct of the church. Paul exhorts us to "have this mind in you, which was also in Christ Jesus . . . " (Phil. 2:5). Again, he writes, "Be ye imitators of me, even as I am of Christ" (I Cor.11:1). II. The Church is Great Because of the Price Paid for It. Most worldly concerns were founded to enrich their founders. Even many churches began for this purpose. The Lord's church was not established for financial gain. What could the Creator want to extract from the work of his own hands? (See John 1:3). His purpose for the church was to benefit lost humanity. He purchased the church with his own blood when he died the accursed death on Calvary (Acts 20:28). To give us the church, he humbled and emptied himself of his equality with the Father and became a servant of men, willing even to die for humanity (Phil. 2:5-9). He taught mankind that "it is more blessed to give than to receive" (Acts 20:35). III. The Church is Great Because of Its Relation to Christ. There are several ways of comparing or describing the church. It is the spiritual body of which Christ is head (Eph. 1:22). It is the bride of Christ (Eph. 5:22, 32). The church is the kingdom of Christ and he reigns as its only king and lawgiver (Matt. 16:18-19). It is his army and he is our captain and leader (Heb. 2:10; II Tim. 2:3-4). The church is his family, for they do the will of his Father in heaven (Matt. 12:50). There is a certain honor that comes from intimate association with great people. How much more honor is there to the church to be so wonderfully associated with King Jesus. While we ponder this point, ask yourself, "Can I be saved out of Christ's kingdom, out of his army, out of his family?" The obvious answer is no. But since to be in his church is to be in all of these. Those who are saved, He adds to his church (Acts 2:47). IV. The Church is Great Because of Its Mission. The great purpose of the church is to save lost men from sin and damnation by winning them to Jesus. It is charged with preaching the gospel to the whole creation (Mark 16:15). It helps sinners reform their lives and be translated into God's kingdom on earth (Col. 1:13). It prepares men for heaven (Eph. 4:11-15; II Pet. 1:10-11). Christ's church is not a political power or economic power. It is not warlike as is Islam. Rather, the church evangelizes, telling all men the good news about Christ and salvation. It serves the unfortunate and keeps Christians in faithful service (Eph. 4:11-12) As a great beacon light, it holds forth the word of life to a world lost in the darkness of sin and error (I Tim. 3:15; Phil. 2:15-16). V. The Church is Great Because of Its Blessings. James tells us that every good and perfect gift comes down from God (Jas. 1:17). These blessings are available to humanity within the church. There are certain privileges and blessings available to men in America. You may read of these blessings in a book or hear of them from others, but you will not receive them until you enter in. So it is with the church. You must become a member to enjoy the benefits. Salvation in heaven awaits faithful members of the church (Eph. 5:23). Every spiritual blessing is available in Christ, i.e., in his church (Eph. 1:3-7). There are such wonderful privileges as sonship to God, fellowship and brotherhood with all other Christians, communion, prayer and providential care from God. They are yours within the church. There are great opportunities to serve God and humanity in the greatest institution on Earth. Those in the church work to make the world a better place in which to live. Really, there is no way to adequately measure these rich blessings. VI. The Church is Great Because of the People Who Compose It. They are called Christians because they strive to be like Christ (Acts 11:26). They are called saints because they are dedicated to God's service (I Cor. 1:2). They are in the world, yet they do not live like the sinful world (John 17:14). True Christians are honorable, humble, generous, pure, well-informed, truthful, faithful, benevolent, devoted, diligent, and loyal. No, they are not perfect, nor are they angels. But with God's help they are daily growing into the image of Christ by the renewing of their minds (Rom. 12:1-2). What great joy it is to be a part of God's family on earth. VII. The Church is Great Because of Its Ultimate Goal. Paul taught the Ephesian Christians that Christ is the savior of the body (the church) and that he will one day present the church to himself in glory (Eph. 5:23, 27). In I Corinthians 15:24, the same writer says, "Then cometh the end, when he shall deliver up the kingdom to God . . . " John in a glorious vision saw the new Jerusalem, the church, in the presence of God in the heavenly paradise (Rev. 21:1-4; Heb. 12:22-23). Throughout eternity the church of Jesus Christ will reign in holy triumph with the loving Father, the victorious Son and the Holy Spirit. We should realize that it is a matchless privilege to be members of the greatest organization the world has ever known. Prophets predicted its coming. Kings and holy men desired to see the day. The rich and the poor, every devout God-fearing soul, even publicans and harlots, have eagerly sought to enter into the church of our Lord. We who are so privileged should constantly watch lest we by our conduct or speech shame or stain its holy reputation. All men are invited to seek refuge within its sacred precincts. If you let God wash away your sins (Acts 22:16), He will add you to His church (Acts 2:47; I Cor. 12:13). DISCUSSION QUESTIONS 1. Is there a sense in which the church of Christ is a denomination? 2. Does the fact that the church is made up of weak and sinful humans detract from its greatness? 3. Does any one of these points of greatness, attract your attention above the others? If so discuss. 4. Do these points of greatest apply equally to denominational churches? 5. How has the church blessed your life? **** “The church has many critics but no rivals” (Anonymous) 10 ATTRIBUTES OF CHRIST'S CHURCH Near the city of Caesarea Philippi, Jesus promised his apostles, "Upon this rock I will build my church; and the gates of Hades shall not prevail against it" (Matt. 16:18). Even his death at the hands of Jews and Romans did not deter him from keeping his word. On the third day he arose triumphantly from the tomb and some 47 days later his glorious church came into existence. The birth date of Christ's church was Pentecost Sunday in the 33rd year of his life. The place was Jerusalem. The event is recorded in the Acts of the Apostles, Chapter 2. The apostles were gathered together. The Holy Spirit, which Christ had promised them (Acts 1:5, 8), came with a sound of a rushing mighty wind and filled all the house where they were sitting. "And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance" (Acts 2:1-4). Guided by God's Spirit, the apostles preached the good news of the resurrected Christ. They showed Jesus to be the fulfillment of the ancient messianic prophecies. Three-thousand Jews were convicted of their sins and driven to cry out, "what shall we do?" Peter answered them, "Repent ye, and be baptized everyone of you in the name of Jesus Christ unto the remission of your sins . . . " (Acts 2:38). As many as gladly received his word were baptized and the Lord added unto them about three-thousand souls (Acts 2:41). From that day forth the church is spoken of as an existing reality (See Acts 2:47 KJV, 5:11, etc.). This was no denomination or sect founded by a sinful man, it was the kingdom of God upon the earth. It was not just another great religion that would take its place beside Buddhism, Hinduism and others. This was the straight and narrow way that leads to life (Matt. 7:14). This was God's family of saved children destined to live with him in eternity (Eph. 5:23-28). The Church of Christ is Divine in Origin It was God's plan from eternity to make his will known to men through the church (Eph. 2:10-11). It was predicted by the Hebrew prophets that his church would be established in the last days of the Jewish state, in Jerusalem (Is. 2:2-4). Daniel foresaw a kingdom not made with human hands (i.e., divine in origin) that would become great and fill the whole earth (Dan. 2:34-35, 44-45). Christ made preparation for his church while on the earth. In his death on the cross, he purchased the church with his blood (Acts 20:28). Through his chosen apostles he established it. God appointed his Son "to be head over all things to the church . . . " (Eph. 1:22). Today he reigns as both Lord and Christ (Acts 2:36) over his church kingdom. He has all authority in heaven and on earth (Matt. 28:18). Christ's Church is Universal in its Outreach In Daniel's vision, the kingdom of heaven, which began as a little stone, became a great mountain that filled the whole earth (Dan. 2:34-35). God did not ordain different churches for different nations such as the Church of England and Church of Scotland. Rather he planned a church that all nations would flow into (Is. 2:2). On the cross, the Savior "abolished the enmity . . . that he might create in himself of the two (races, Jews and Gentile) one new man, so making peace and might reconcile them both in one body unto God through the cross . . . " (Eph. 2:15-16). Now, in Christ's church there must be no social, racial or national distinctions. "There can be neither Jew nor Greek . . . bond nor free . . . no male and female; for ye are all one man in Christ Jesus" (Gal. 3:28). In his great commission Jesus sent the apostles into "all the world" to "preach the gospel to every creature" (Mark 16:15). It is the mission of God's people to tear down the walls of separation, and never to be guilty of building them. The Lord's Church is Eternal in Duration Daniel wrote that "the God of heaven (shall) set up a kingdom which shall never be destroyed . . . " (Dan. 2:44). Earthly kingdoms founded by men bear the seeds of their own demise. They live a few hundred years at best, and then fall. The kingdom of heaven will stand till Jesus comes and delivers it up to God his Father (I Cor. 15:24). The church revealed in the New Testament is as relevant, vibrant and valid today as in its infancy. It's meaning, message and ministry are as needed today as in that first century. The world is yet lost and in need of salvation. It is her task to take the message of salvation to every creature (Mark 16:15-16). The poor are still with us in great numbers and its ministry is "to visit the fatherless and widows in their affliction" (Jas. 1:27). The world today languishes in ignorance, error and superstition as it did two-thousand years ago. The church is God's beacon light in the world, holding forth the word of life and hope (Phil. 2:15-16). As long as sin-cursed men inhabit planet earth, so long will there be a need for the church of Christ to enlighten their minds, soften their hearts, refine their conduct, bring them salvation and prepare them for eternity. The Church is Two-Dimensional Many folks have been turned off toward the church because of a bad experience with some of her members. This reminds us that the church has two distinctly different sides, the divine and the human. The former is all perfection, without spot or blemish, being the product of the Divine mind. The latter is as weak and fallible as the material of which it is made. A local group of Christians is no better than the sum of its members. While on earth's side of eternity, none of us reach perfection. Even of God's people it is true that all sin and fall short of his glory (Rom. 3:23). We are but sinners saved by his grace (Eph. 2:8-9). It is, therefore, impossible to find a perfect congregation. If we should, we would surely spoil it by our imperfect presence. The church planned by God and established by Christ is perfect in its structure, doctrine and duties. We dare not lift a hand to change one practice or precept (Rev. 22:18-19). We must, like Moses, "make all things according to the pattern that was showed" us (Heb. 8:5). Thus, while we are militant to follow exactly that divinely given blueprint for the church, we will be patient with brethren who are struggling to live up to the Christian ideal in their lives and worship. What a marvelous privilege it is to be invited to be members of "the church of the first born who are enrolled in heaven" (Heb. 12:23). May we never cause offence to the church of God (I Cor. 10:32) but rather give Him "glory in the church: unto all generations" (Eph. 3:20). DISCUSSION QUESTIONS 1. Do these attributes of Christ’s church apply to your congregation as well? 2. Since churches of Christ began in America in the early 1800s, in what sense are we 2,000 years old? 3. What would you say to the person who has had a bad experience with a preacher, congregation or member of the church of Christ and has turned away because of that? 4. Why is it important for us to contemplate the church as the universal body of Christ? 5. Discuss ways we can give glory to God in the church. **** “The church is not to be judged by the frailties or failures of its members. The church is to be judged for what it can do for a person, and what it offers in its ideals, its resources, and not by those who have et the church down” (R. B. Munger) 11 ASPECTS OF THE CHURCH CHRIST BUILT While everyone is familiar with the word “church,” relatively few know its various connotations. The most common misuse of the word “church” is when referring to a building in which a church meets. Jesus promised to build his church (Matt. 16:18), but he said nothing about church buildings. Another common misuse of the term “church,” is when referring to the many varied denominations men have created. Scripture knows nothing of denominations, save to condemn the idea of religious division (I Cor. 1:10-14; 3:1-5). In Biblical usage the word church refers to the universal kingdom of Christ which he established upon the earth (Matt. 16:18). Christ built only one church, is head over only one church (Eph.1:22) and saves that one church (Eph. 5:23). Every person saved by the Lord is added to that one church (Acts 2:41,47). Thus it is God’s family of saved children (I Tim. 3:15). Every faithful Christian is always a member of and always in the universal church of Christ. Scripture also uses “church” to describe the local congregation of Christians. Paul wrote to “the church of God which is at Corinth” (I Cor. 1:1). When Christians in a particular community band together to worship and serve God in an organized way, they are a congregation of Christ’s church. They have appointed times to assemble for worship. They carry on the work of God in their community. Their membership consists of those members of the universal church who have chosen to worship and serve with them. There are often several congregations in one city and in large metropolitan areas, scores, even hundreds of them. As a member of the “Morningside ” congregation of Midtown, USA, I am also a member of the universal church wherever I might chance to be. I am not however a member of the “Eastside” or “Westside” congregations even though they might meet close to my home. Paul describes the assembly of Christians for worship as “the church.” “When . . . ye assemble yourselves together in the church” (I Cor. 11:18). It is in this sense that we hear folks speak of “going to church” by which they mean going to worship. It is this connotation we have in mind when we speak of “dismissing church.” While I am always a member of universal and the Midtown church, I am not always in the church assembly. That occurs only when I gather with others for worship. The smallest or beginning increment of the church is the individual Christian. If in a community where no church of Christ exists, a woman comes to believe in Christ and is baptized according to His will, the Lord adds her to the church (Acts 2:47 KJV). Like Stephanas and his family, she is the “first fruit” of the gospel in her community (I Cor. 16:15). If she is truly converted she will share with others the good news she has learned and soon more will be added by the Lord, baptized into the one body (I Cor. 12:13). Drawn together by a common faith, baptism, Spirit and Lord (Eph. 4:4-5), they will meet together on Lord’s Days to remember Christ’s death (I Cor. 11:23-26). They are the beginning of a congregation of the church of Christ in their place of residence. If I would be saved, I have no option but to be a member of the universal church of Christ (Eph. 5:23). If I wish to please the founder and savior of the church, I will refuse to be a part of any denomination founded by men (I Cor. 3:1-5). While I must be a member of a congregation of the church in which I will worship and serve the Savior, I have the option of choosing one congregation out of several with which to associate. While I am to assemble with the church for Lord’s Day worship, that does not necessarily equal going to a building dedicated to the worship of God. A fully functional and flourishing church may never have a “church building,” yet they will have an appointed time and place for worship on the first day. To fully appreciate the church we must remember it was purchased with the blood of Jesus on Calvary (Acts 20:28). He loves the church as his bride (Eph. 5:25,32). The church is God’s family on earth (I Tim. 3:15). May we ever love, support and defend the church. May we faithfully serve in her ranks till Jesus calls us home. DISCUSSION QUESTIONS 1. Discuss how the word church is often misused in everyday conversation. 2. Discuss the three ways Scripture writers use the term church. 3. What are the smallest increments of the church? What is the largest expression of the church? 4. Can I be saved apart from the church that Christ built? 5. Does being a member of the church of Christ guarantee my salvation? **** “I love thy church O God! Her walls before Thee stand, Dear as the apple of Thine eye, And graven on Thy hand” (Timothy Dwight). 12 TRUE CHRISTIANITY IS NONDENOMINATIONAL The Lord built his church (Matt. 16:18). The New Testament books from Acts through Revelation tell about its founding and early progress. They provide all the information we have about the faith, practice and worship of that church. Search as we may, we read nothing in the Scripture of denominations. The Bible does however condemn the divisive spirit and conduct that result in disciples being divided into different kinds of churches (I Cor. 1:10-13). The term “denomination” literally means “to name or designate.” In common parlance it refers to any one of hundreds of different religious bodies, with its particular name, organization, doctrines and practices, that claims to be a part of the church that Christ built. While there have been sects and schisms from the earliest years of Christianity, denominationalism as we know it was born in the 16th century Reformation. Religious scholars tend to divide these various bodies into four groups: Roman Catholic and the Orthodox Churches; the various Protestant churches that date from the Protestant Reformation (These are generally larger, more influential bodies with significant wealth and recognition); Sects, which are the smaller bodies lacking size, wealth and recognition; and Cults which are groups that deny some of the fundamental truths of the Protestant faith, are generally led by a dominant personality and tend to exercise tight control over their members’ lives. Consider the following profile of denominationalism. * Christ established only one church (Matt. 16:18). Denominationalism is based on the mistaken belief that many competing churches are pleasing and acceptable to God. * Denominations are of human origin, being founded by uninspired men or women. * They were established since Christ’s church began back in 33 A.D. (Acts 2:1-47 relates its founding). * They were established in cities scattered throughout the world, while Christ’s church originated in Jerusalem as God had prophesied it would (Is. 2:2-4). * Denominations have earthly headquarters, but Christ’s church has no earthly corporate headquarters. Christ reigns in heaven at God’s right hand (Acts 2:33). * They choose sinful mortals to rule as their chief officer. Christ is head over all things to his church (Eph. 1:22-23). Heads of denominations die and must be replaced but Christ reigns forever (Heb. 7:23-25). * Denominations have creeds or standards, created by men, to which their members are expected to subscribe and by which they are to abide. Christ’s church has His New Testament as its only standard of faith and conduct (Matt. 28:20). * They have forms of worship chosen by men in preference to those ordained by Christ. His church is content to worship as the Master has directed (Heb. 5:9). * The existence of denominations is contrary to the expressed intention and prayer of Christ (John 17:22-23). His church strives to maintain the unity of the Spirit in the bond of peace (Eph. 4:3). * Denominations hold as fundamental, doctrinal beliefs contrary to the doctrine of Christ (II John 9-11). * Most denominations wear names that honor either their founders, their peculiar beliefs or practices, rather than Christ, the founder and head of the church ( Matt. 16:18; Eph. 1:22-23). His church honors the Savior and Lord of the church (Rom. 16:16; Acts 20:28). * They compete with Christ’s church for converts and adherents. * Major Protestant denominations, while insisting their own beliefs and traditions are approved by God, do not say that other denominations who hold opposite beliefs are wrong. Denominationalism gave birth to modern pluralism that argues that so long as one is sincere, the details of his faith, worship and practice do not matter. * Many of them are hateful and antagonistic toward Christ’s church because we cannot approve of their denominationalism. * Denominations, with their conflicting teachings, confuse sincere souls who are seeking to follow the Savior. * Denominational churches exist without Christ’s authority or approval. Scripture records no promise of God’s blessing and accepting of them (Matt. 7:21). Had you been in Jerusalem in 33 A.D. and wished to find Christ’s church, no one would have asked, “which denomination?” There was only one church. Every saved person was a member of that one church. Those who wished to be saved had to become a part of that church. Its faith and worship were revealed by the apostles of Christ (Acts 2:42). Can we have that same original Christianity today? Yes! Those who wish to be Christians, without the baggage of denominationalism, need only resolve to take the Bible alone as their guide and teach only the things clearly revealed therein. DISCUSSION QUESTIONS 1. What does the term denomination mean? 2. Does the Bible have anything to say, either for or against denominationalism? 3. What make a religious body denominational or undenominational? 4. Can a member of, or a congregation of the church of Christ, become denominational? 5. What relationship do we bear to the denominational churches in our community? **** “There is one body (church), and one Spirit even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father. . .” (Eph. 4:4-5). 13 CHURCHES OF CHRIST ARE NOT AN EVANGELICAL DENOMINATION “Evangelical” is an adjective that came into use in the 20th century to describe a certain kind of church or denomination. An Evangelical person or church is Protestant, not Catholic. They are conservative, not liberal. Their identity is with the great Protestant reformers rather than with modern cults. Evangelicals emphasize salvation by faith in the atoning death of Jesus Christ through personal conversion, the inspiration and authority of Scripture and the importance of preaching in contrast to ritual. They believe in the miracles recorded in Scripture, including the virgin birth and resurrection of Christ. The most visible Evangelicals are the Southern Baptists, Missouri Synod Lutherans, Reformed Churches and Assemblies of God. Churches of Christ do have much in common with Evangelicals. We are not associated with the Catholic church and do not follow the pope of that church. We certainly are not a cult and we agree with much that was preached by the great reformers such as Luther, Calvin, Zwingle and Knox. We emphasize salvation by faith in the atoning death of Christ and the necessity of personal conversion to the faith. We hold a high view of the inspiration and authority of Scripture. We too believe in all the miracles recorded in Scripture including those of Christ’s birth and resurrection. We also emphasize preaching and a non-ritualistic approach to worship. In this sense and to this degree we would be classed in the general category of Evangelical religious bodies. On the other hand there are factors that separate us from those of the Evangelical world. * The church of Christ is not a “Protestant” body in the usual definition of that term. It is Christ’s church, the one he purchased with his blood, the one he established in Jerusalem on the Pentecost following his resurrection. * The church of Christ is not a denomination, not one of several divisions or parts of the body of Christ. If we are that we have no right to exist. Christ has not authorized the existence of denominations. He prayed that his people would be one (John 17:20-21). Paul condemned the spirit of denominationalism that had arisen in the church at Corinth (I Cor. 1:10-15; 3:1-5). Evangelicals do embrace the concept of denominationalism. * While we believe in salvation by faith in Christ, we do not believe in salvation by faith alone which is a fundamental teaching of all Evangelical denominations (James 2:18-26). * We accept the Bible as the inspired, inerrant and authoritative Word of God, but we reject the many traditions and human speculations that flourish in the various Evangelical bodies. * We emphasize preaching of the gospel while many Evangelical churches include a rich mixture of human opinions with their preaching. * Evangelicals constitute a conservative, ecumenical brotherhood in contrast to the liberal Protestant ecumenicals. We cannot share in that Evangelical ecumenical brotherhood. Because of our many differences in faith and practice, we cannot and do not accept or endorse them as our brethren in Christ. * Most evangelical preachers do not extend a kindly hand to the average preacher of the church of Christ. They reject and resent our commitment to follow the Bible in all things and our refusal to compromise with our religious neighbors. As a general rule when you find Evangelicals warmly embracing preachers of the church of Christ they are men who have lost their respect for the authority of God’s Word and taken a compromise position with their religious neighbors. * No Evangelical body would accept the Bible premise that baptism is by immersion only and that only those properly immersed are saved (Mark 16:16). Yet this is a nonnegotiable article for us. * No Evangelical preacher would take the position that God has only one church in the world today, yet this is fundamental to members of the church of Christ (Eph. 4:4). We admire and profit from the scholarship and writings of many Evangelical teachers. We share with them the great truths of the Christian faith. We appreciate the good they might do and the positive moral impact they have on our society. Yet we can never be full partners with them in their associations and endeavors and at the same time remain faithful to Christ and his Word. We must by all means remain loyal to our Lord. DISCUSSION QUESTIONS 1. What constitutes an Evangelical church? 2. In what ways are we like the Evangelical churches? In what ways do we differ from them? 3. Are we a Protestant church? 4. Can we enjoy fellowship with Evangelical churches? Why? 5. Should we view Evangelical churches and the liberal churches alike? **** “Any where God’s true church is planted Satan will plant a dozen counterfeits to confuse and mislead the people.” 14 THE BIBLICAL DOCTRINE OF SEPARATION The wisdom of man seeks to unite all things under one blanket, making no distinction between good and bad, right or wrong. But God calls for separation in many areas of life. * God the Creator is separate from his creation. Pantheism teaches that the creation is the body of God, that they are inseparable. Following Hinduism, New Age cults espouse this view. But God existed before the cosmos. Moses wrote, “Before . . . thou hast formed the earth and the world, even from everlasting to everlasting, thou art God” (Ps. 90:2). The creation will eventually be destroyed (II Pet. 3:7) and God will continue to exist. When the first heavens and earth are passed away, the saints will dwell with God in his eternal home (Rev. 21:1-3). * When God chose Abraham to be the father of the Hebrew race, he separated him from his pagan surroundings in Ur of the Chaldees (Gen. 12:1). Later, when he brought the Hebrews into Canaan he told them, “I am Jehovah . . . who hath separated you from the peoples” (Lev. 20:22-24). Most of their national troubles resulted from their forgetting this fact! * When Jesus came into the world, he was “separate from sinners” (Heb. 7:26). He did not align himself with any of the religious sects of Judaism. Apart from all others, He set about to establish his kingdom on this earth. * Christianity is separate from all other religions. Christ made it clear that he alone is “the way, the truth and the life: no one cometh unto the Father, but by (him)” (John 14:6). Liberal scholars pretend that all the great religions are of equal value. The atheistic type pronounces them all equally worthless. The religious type sees all leading to God. But such “pluralism” is unknown to the Lord. Paul wrote that it was God’s plan to reconcile both Jew and Gentile to himself “in one body” (Eph. 2:16). The same could be said for the Buddhist, Hindoo, Muslim and Taoist. * Jesus is separate from and superior to all other founders and leaders of the various world religions. He was God’s only begotten son (John 3:16). He is God incarnate (John 1:1-3,14). The others are all sinners like us. They died and are unable to escape death’s grip. His way is that of truth and righteousness, theirs are ways of confusion and error. * Christ’s church is separate from all churches founded by men. It is heavenly in origin and design (Eph. 3:9-10). It was founded by the Son of God (Matt. 16:18). It is prior to and superior to all other churches created by men. Christ will save his church (Eph. 5:23). The difference is that of the genuine and the counterfeit. The church of Christ is not part of the ecumenical movement. We cannot be, for it seeks to unite Christ’s church with those founded by men. We do not unite our efforts to evangelize the world with other religious organizations. They have neither part nor lot in what we are commission to do (Mk. 16:15). * Christians must be separate from the sinful world. Paul instructed the Corinthian saints, “Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity?. . . Wherefore come ye out from among them, and be ye separate, saith the Lord” (II Cor. 6:14-18). Jesus reminds us that while we live in the world, we “are not of the world” (John 17:14,16). Followers of Christ are to separate themselves from sinful thoughts and deeds of the world (Jas. 1:21). * Truth is separate from error. Only truth can set us free (John 8:32). Error enslaves. Enemies of Christ will separate (isolate) us from their society. Jesus predicted, “ . . . men shall hate you, and . . . they shall separate you from their company . . . ” (Luke 6:22). There are times when we ourselves have to do the separating. When the Jews became hardened and disobedient, Paul “departed from them, and separated the disciples, reasoning daily in the school of Tyrannus” (Acts 19:9). * The church must separate herself from those who are unfaithful disciples. When men depart from the teaching of Christ we are not to receive them or encourage them (II John 9-11). We must turn away from those who cause divisions in the church (Rom. 16:17-18). Impenitent sinners are to be separated from the church (I Cor. 5:13) as are those who are disorderly in conduct (II Thess. 3:6). * There are some areas in which Christ brings us together. All Christians are united with him when baptized (Rom.6:5). In Christ we are not longer alienated from God, but reconciled (Col. 1:21-22). All faithful disciples are united with each other in Christ (Gal. 3:26-27). Paul assures us that nothing can separate us from the love of God which is in Christ (Rom. 8:35, 39). * There is yet to be one great and final separation. One the day of judgement, Jesus will separate humanity as a shepherd separates the sheep from the goats and those who are righteous will go away into eternal life, but the wicked into eternal punishment (Matt. 25:32, 46). DISCUSSION QUESTIONS 1. Is this idea of “separation” really important in the life of the church? If yes, in what ways? 2. In what ways are we Christians daily confronted by “pluralism.” 3. Christ calls us to be separate from the sinful world. Does this work a hardship on you? Or is it a blessing? 4. In what way must the church separate herself from her unfaithful members. 5. Some contemporary thought-leaders argue that there really is no difference between truth and error in things moral and religious. How would you respond to that? **** “Wherefore come ye out from among them and be ye separate, saith the Lord” (II Cor. 6:17). 15 WHAT CHURCH BUILDINGS ARE AND ARE NOT Most modern people cannot conceive of a congregation without a "church building." Far too many present day Christians have a similar problem. More money is spent on church buildings than any other one item in most congregational budgets. A fair share of all of church quarrels and splits, either directly or indirectly have involved buildings. Precious little teaching has been done to clarify in people's minds just what the relationship of church buildings is to true Christianity. Perhaps the thoughts herein contained will help all to have a clearer understanding of this matter. Church Buildings Are Not . . . As with many other knotty issues, it is often wise to study by antithesis, learning what a thing truly is by first observing what it is not. 1. A church building is not a church. When Jesus promised to build his church (universal), he certainly did not have in mind an edifice of wood or stone (Matt. 16:18). Nor was the church of God at Corinth a building (I Cor. 1:2). Rather, it was "them that are sanctified Christ Jesus, called to be saints." The very meaning of the Greek term ekklesia is a called out body of people." Long before any church buildings were owned or built, God's church, i.e., his saved people on earth, met and functioned. From the Roman Catholics, Protestants borrowed the concept that the building is somehow the church. But it is obviously an idea foreign to the Scriptures. 2. The church building is not the exclusive place where Christians might worship acceptably. Wherever God's children assemble to worship in spirit and in truth is acceptable to Jehovah (John 4:24). Jesus taught the woman of Samaria that true worship would not be restricted to any geographical locale in the Christian age (John 4:21). Stephen affirmed that the Most High does not dwell in temples made with human hands (Acts 7:48). Our God, being omnipresent, is not localized, and our worship can be offered from any point. Some pious souls argue that a group of Christians could not worship acceptably while camping in the mountains. What then of a group on a ten-day ocean voyage; could they worship aboard ship? What of the traveling businessman who finds himself in a foreign city on the Lord's Day? Could he worship in his hotel room? The answer is a resounding yes! While we agree that it is right and good to meet with an established congregation at the appointed hour of worship if at all possible, we must never seek to limit acceptable worship to a church building assembly. If all other things are done scripturally, with proper motive, then worship is acceptable no matter where offered. 3. Church buildings are not intrinsically holy. Here again we deal with a concept borrowed from our denominational neighbors or perhaps from a mistaken equation of church building with the Hebrew Temple. Remember, the building is in no way the church. Rather, it is a convenience built by men for their comfort and use. For some three hundred years, the early Christians functioned, completely and more successfully than ever since, without church buildings. They met in homes, on the porches of the Jewish temple, in rented or borrowed halls and schools, and, in times of persecution, in caves, mountains, and catacombs. When Paul scored the Corinthian Christians for despising the church by eating a common meal therein, he spoke of their assembly for worship, not a church house which they did not have (I Cor. 11:17-22). It is still wrong to mix a common meal with the Lord's Supper under any circumstances, but it has never been wrong to eat a fellowship meal in a church house. This has been a troublesome question that has hurt many congregations when well-meaning, but misinformed, brethren demanded that church buildings be used only for worship and Bible study and caused trouble if they were used for anything else. Since church buildings are non-Biblical conveniences provided by Christians so they will have a suitable place to meet, those who build them have the right to use them for other congregation related activities that are otherwise right and good. It is strange to hear a man condemn using the building for a fellowship meal or a bridal shower and then proceed to use it for the marriage ceremony of his daughter or the funeral service of his father. Both marriage ceremonies and funeral services are matters of our culture and not acts of worship or service ordained of God. Then too, we could mention the inconsistency of opposing the cooking, eating, and drinking facilities. They stand or fall together. 4. A church building can never be an acceptable substitute for soul winning. Too many unthinking saints believe that if they provide a comfortable meeting place and capable preacher, they have fulfilled their obligation to the lost of their community. They fail to remember that Jesus said "Go teach" (Matt. 16:15); he did not say, "build a house and let them come if they will." 5. Similarly, a church house can never be a valid excuse for not engaging in worldwide evangelism. Hundreds of missionaries have heard the tired excuse from the leaders of churches across the land, "We have a building project; sorry we cannot help." Building buildings is of secondary importance to saving souls! Only in judgment will we know how many souls were lost because brethren let church buildings keep them from their sacred responsibility to preach the gospel to every creature (Mark 16:16). Church Buildings Are . . . Having observed what meeting houses are not, we now notice a few points on the positive side. 1. A church building is a permanent advertisement that a group of God's people worship and work in that neighborhood. 2. It is a symbol of the faith, loyalty, and conviction of brethren past and present who are determined to serve God in that area. 3. It proclaims our belief in the existence of the living God and His crucified and resurrected Son. 4. It reminds the world that there is in their midst a group of people who live soberly, righteously, and godly (Tit. 2:12). 5. It says to the poor and suffering that help is available from those who meet therein (Jas. 1:27). 6. A meeting house is a beehive of activity for God's workers, a center of operations for His army. It houses a school for education into the wisdom of God. It makes it convenient for the saints to assemble together for worship, exhortation, and teaching (Heb.s 10:25). Someone might ask, if church buildings are not found in the Bible, how can we justify using the money given to God to build them? Since God commands the congregation to assemble for worship, then obviously some suitable place must be found (Heb. 10:25). Any command of God to do something automatically authorizes the necessary tools with which to fulfill that command. When a congregation is small, they might meet in some member's home, but a large congregation demands a large facility. This can be rented or purchased. In terms of money, there would be little difference in rental price or mortgage payments. In fact, purchasing a building is cheaper in the long run since an equity is steadily built up for each payment made. Under Moses' Law, the temple was built and maintained from the gifts which the people gave to God. Lacking any teaching to the contrary, we conclude that the principle is still valid today. Having seen what our meeting houses are and are not, let us use them to the glory of God. May we use them to their fullest potential. Let us not be judgmental of brethren who use them for wholesome activities not contrary to God's will. Always remember that the church is God's people, never a structure of wood and stone. DISCUSSION QUESTIONS 1. Is it important to distinguish between the church and the church meeting house? Why? How? 2. In what way can a church building become a hindrance to the church? 3. Some argue that the church building is in some way holy. How would you respond to that? 4. Can you explain how we are authorized to use the Lord’s money to build a meeting house for worship? 5. Away from home, could a group of Christians worship acceptably in a hotel room or a park? Explain. **** “Christ’s church is not made of wood and stones. It consists of men and women saved by and serving the Savior.” 16 EACH CHURCH OF CHRIST IS AUTONOMOUS God created the church just as he wanted her to be. He designed her government in a way that would best serve her across the ages. * He appointed Christ to be head over all things to the church (Eph. 1:22). This appointment will last until the Lord delivers the kingdom up to the Father following the resurrection (I Cor. 15:24-28). Thus, there is no place for popes, patriarchs, presidents, general secretaries, presiding bishops or any other human ruler over Christ’s church. * He ordained that each local congregation be independent and self-governing, amenable only to Christ the founder and head of the church. This is the meaning of “autonomous.” Thus, no provision is made for an umbrella organization to oversee the affairs of multiple congregations. There is no authority for synods, presbyteries, conventions, associations, councils or any other governing body beyond the local church, whether city or countywide, regional, national or international. * God’s plan is that each congregation should have its own leaders. Paul and Barnabas “appointed for them elders in every church” (Acts 14:23). * Each congregation selects its own leaders (Acts 6:3-6). Standards for the kind of leaders God wants for his church are provided in I Timothy 3:1-9 and Titus 1:5-9. * Elders oversee only the flock of God which is among them (I Pet. 5:2). They have no authority to intervene in the affairs of any other congregation. As good shepherds they are expected to lead the flock and feed them as God has directed in his Word (Acts 20:27-28). Thus they must be men “holding to the faithful word, according to the teaching” (Tit. 1:9). WHAT AUTONOMY MEANS IN THE DAILY LIFE OF A CONGREGATION * Each congregation chooses her own preacher with the guidance of her elders. They have the exclusive right to employ him or dismiss him when they judge it to be in the best interest of the church. * They alone decide how their contributions will be spent; what projects they will or will not support and when or if they will cease to support something. * They will choose the kind of meeting house they will have and where it will be located. Whether it is plain or fine is of no one else’s concern. * They have full authority to decide whom they will invite to speak for their congregation. * They determine whom they will or will not fellowship. * No other body of Christians can make financial assessments on them. They are subject to no decrees issued by others. * One church cannot interfere in the internal affairs of another congregation. * When a strong church helps a mission church, they will not try to exert control over its affairs after it is launched. * Autonomy implies the right to make your own decisions even if they are wrong. A congregation and its leaders answer only to God for their choices (Rom. 14:4). * No one can ban or disqualify the minister of another congregation. Only their elders can do so. * This fundamental truth is often neglected by Christians who are tempted to inject themselves into the affairs of sister churches. For example: another congregation’s choice for their preacher, what they pay him, whom they select for their eldership, special speakers they invite, their participation in some brotherhood event we disapprove of. When some problem or heresy arises, some demand that other elders sign a statement opposing it. Even if we are correct in our judgments, we are wrong for being meddlers in other men’s matters (I Pet. 4:15). THE WISDOM OF GOD’S PLAN FOR AUTONOMOUS CHURCHES * Where there is an overarching governing authority, Satan needs only to capture the head and he will have control of the entire body of the church. With local autonomy he may capture one church, but the rest can refuse to follow. Since each congregation stands alone and charts its own course, they can protect themselves against the error. * With congregational autonomy, error can easily be quarantined and left to die out. WHAT AUTONOMY DOES NOT FORBID * We do not violate autonomy when we share information with other churches or when we encourage them to do the right thing and reject error. * Autonomy does not prohibit congregations from cooperating together. The churches in Macedonia and Achaia cooperated in assisting the church in Jerusalem (II Cor. 9:1-2). DISCUSSION QUESTIONS 1. What do we mean by autonomous churches? 2. What are some ways in which a congregation expresses its autonomy? 3. Discuss the advantages of each church being autonomous? Are there any disadvantages? 4. Discuss how we can violate this principle of autonomy. 5. If each church is autonomous, is it wrong for one congregation to send funds to help another congregation accomplish some scriptural mission? Discuss. **** “To its own Lord each congregation must answer, not to any man or group of men from without” 17 WE MUST LOVE THE BROTHERHOOD Across our country and around the world upwards of two and a half million souls are members of the church of Christ. Each is a child of God (Gal. 3:26), and as such, all are brothers and sisters in Christ (Matt. 23:8-9). Peter calls this Christian family, “the brotherhood” (I Pet. 2:7). All of us who have been in the church more than 20 years remember when the expression “the brotherhood” was a staple of our spiritual vocabulary. Today among a certain portion of our preachers and writers that terminology has been retired in favor of “our fellowship” or “our faith tradition.” The change grew out of the Unity Meetings between some of our preachers and those of the Christian Churches. Following the earliest meetings, our brethren came home speaking of “our fellowship.” It did not take long to perceive the reason for so doing. If the Christian Churches were acceptable to God, then they too were part of Christ’s brotherhood. To avoid offending them and to gently reshape the thinking of our people to accept other religious groups as our spiritual equals a new vocabulary was needed. “Our fellowship” implies that we are but one segment of the great church of which Christ is head. That of course is the very meaning of denominationalism; one church divided into many segments, each with a different denomination or name. The pronoun “our” implies that we have a denomination of our own making just as the others about us have. Not surprisingly after a few years some of those folks began to openly speak of the Church of Christ as a denomination. Of course Scripture condemns the concept of denominationalism in no uncertain terms (I Cor. 1:10-12). In days past our brethren had a very useful slogan, “Call Bible things by Bible names.” It would be a blessing to our people if all would restore the terminology which God chose to give us. That said, we need to be reminded that God expects us to “love the brotherhood” of which we are part. This we should do because: * The brotherhood consists of God’s children; * Each member thereof is our relative in the family of God; * The members thereof are, over all, the finest folks in the world. They are like Christ; * We all have a mutual interest in the progress of the church, or kingdom of Christ; * We have a common task to engage our interest and energy . . . evangelizing the world for Christ; * We all have a common destiny. Faithful to death, we will receive a crown of life (Rev. 2:10); * It is God’s will that we do so. * Because we love the brotherhood, we should be jealous for the safety and well-being of the church. Paul wrote to the church in Corinth, “For I am jealous over you with a godly jealousy . . . But I fear . . . lest . . . your minds should be corrupted from the simplicity and the purity that is toward Christ” (II Cor. 11:2-3). * Loving the brotherhood, we should resent, resist and reject any individual or group that seeks to do harm to our spiritual family (Tit. 3:10). * Because we love the brotherhood, we should join hands and hearts with every other member of our spiritual family to protect and defend it. * For the sake of our children and grandchildren, we must love the brotherhood and see that it is kept safe and intact for them and others who come after us. DISCUSSION QUESTIONS 1. What is meant when we speak of “the brotherhood.” 2. Does the Bible speak of “the brotherhood?” 3. Is there a better way to identify our brethren around the world than the old term “brotherhood?” 4. Have we any brotherhood obligations? Name some of them? 5. Discuss how people become part of our brotherhood or cease to be part of it. **** “. . .in unfeigned love of the brethren, love one another from the heart fervently” (I Pet. 1:22) 18 WE MUST MAINTAIN OUR UNITY IN CHRIST All about us we see chaos, confusion and division. This is the result of sin. In response to this evil, God planned to unite all men in his church, abolishing all division and separation. Only in Christ will true unity be realized. In Ephesians 4:1-6 Paul gives us the necessary ingredients for unity. To have unity you need a Certain Kind of People. They must “walk worthily of the calling wherewith (they) were called” (Eph. 4:1). They strive to live up to the standard set by Jesus, walking in the light as he is in the light (I John 1:7). When we enter an organization, we accept the obligation to live by the required standards of that group. To do otherwise is to embarrass or hinder the body. Paul says we must walk with lowliness or humility if we would promote unity (Eph. 4:2). Lowliness is the opposite of pride and ambition. The ancient Greeks viewed humility as a servile, cowardly thing, but Christ made it a virtue. Humility is the result of three ingredients. We are made humble when we realize our own unworthiness. We need to daily examine and prove ourselves (II Cor. 13:5). When we compare our lives with that of Christ and the law of God we are forced to see how we sin and fall short of God’s glory (Rom. 3:23). When we contemplate our total dependence upon God, we see his great power and our “creatureliness” (Acts 17:25, 28). Without lowliness there will be no unity. Meekness or gentleness is a prerequisite of unity. Aristotle described meekness as “the mean between being too angry and not angry enough.” A meek soul is angry at the right time but never at the wrong time. He, like Jesus, will be angry at the wrongs others suffer, but not at those impose upon him. He will have every instinct, passion and word under control. He will not allow anger to cause him to sin (Eph. 4:26). Meekness is strength under control. It is a fruit of the Holy Spirit dwelling within us (Gal. 5:22-23). Longsuffering or patience is necessary for unity. Longsuffering is the spirit which does not give in. The Romans of Paul’s day knew this concept. Their persistency would never accept peace under defeat. They might lose a battle but not a war. We must have that same determination to maintain unity with our brothers and sisters in Christ. Patience will bear with insult and injury without bitterness or complaint. It will tolerate foolish and unpleasant folks without frustration. Without patience a group will never have unity. Satan will see to that. Love is an essential ingredient of unity. Roman society knew of erotic love and family love but a new level of love was needed. Christ taught men to love their neighbor as themselves (Matt. 22:39); to treat them as they wished to be treated (Matt. 7:12); to do good to all men (Gal. 6:10); to feed a hungry enemy (Rom. 12:20). With this attitude of goodwill flowing from each heart, unity will be ours. When we speak the truth in love the church will be built up in love (Eph. 4:15-16). We are admonished to maintain unity (Eph. 4:3). We must do so with diligence.” Diligence is effort, so concentrated, as to bring forth perspiration such as is seen on the brow of a surgeon in the midst of a long and tedious operation. Maintaining unity is never easy. It requires the hard work of every member of the body. Maintaining unity suggests that we do not create or originate it. The church as founded by Christ was “essentially, intentionally and constitutionally one” (Thomas Campbell). He has but one church (Eph.1:22; 4:4). When one disciple wins another, they are united in their faith and loyalty. Our task is to maintain and conserve that sacred oneness. It will help us to do our job if we are often reminded of God’s will in this matter. Paul wrote, “Now I beseech you brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you . . . ”(I Cor. 1:10). God hates and counts as abominable him that soweth discord among brethren (Prov. 6:17-19). Jesus prayed in Gethsemane that we all be one as he and the Father are one (John 17:20-21). To successfully maintain peace, selfishness must be obliterated. Selfishness and peace are mortal enemies. Observation and experience suggest that ninety per cent of our conflicts, whether congregational or brotherhood wide are personality centered. When the proud, dominate personality is removed, the conflict vanishes. The Nature of the Unity God Expects of Us is “unity of the Spirit” (Eph.4:3). It originates with the Holy Spirit. It results from the fact that by one Spirit we all are baptized into one body and all drink of one Spirit (I Cor. 12:12-13). Such being the case, we should continue in fellowship with one another. This unity is bound together in peace. Thus Jesus blesses the peacemaker as the true child of God (Matt. 5:9). This implies that the agitator and church splitter has a different father from hellish realms. This unity flows from the heart of the individual Christian and modifies every attitude, action and relationship in a way that makes for peace. The Basis for Unity is presented in (Eph. 4:4-5). “There is one body, and one Spirit, even as you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father . . . ” It is interesting to note that this unity is based on the Holy Spirit, the Lord Jesus and the Holy Father. Since each believer was baptized into the name of the Father, the Son and the Holy Spirit (Matt. 28:19), we should all strive to stay on cordial terms with each other. There being only one body, which is the church (Eph. 4:4; 1:22), it is only reasonable that we all be on brotherly terms. One hope of heaven awaits all. Since we all serve the Lord Jesus, believe the one faith or doctrine of Christ (Jude 3) and have received the one baptism, it is to be expected that we serve the Lord in harmony. That one God and Father rules over, in and through all of us, demands that all his children live together in loving peace. Since God has but one family, there cannot be a half dozen different kinds of churches of Christ, each alienated against the other and all still properly related to the other! Christian Leaders Must Guide the Church Toward this Unity. “He gave . . . apostles . . . prophets . . . evangelists . . . and teachers; for the perfecting of the saints . . . till we all attain unto the unity of the faith . . . ” (Eph. 4:11-13). Nothing is more important than the quest for unity. Sadly such ranks low in priority with too many preachers and elders in our day. A wounded, divided church is the unfortunate result. Unity is Not Uniformity. While we must be united in the fundamentals of the faith, there are hundreds of lesser matters where great diversity is allowed. For example, when we commune, God has designated that we use bread and fruit of the vine to commemorate his death (I Cor. 11:23-27), but how we will dispense the emblems and their place in the worship hour is ours to decide. So with Thomas Campbell we practice unity in matters of faith, liberty in maters of opinions and in all things charity. True unity grows from a Christlike attitude, while uniformity is imposed from without. William Barclay wisely notes, “the church will only realize her unity, when she realizes that she does not exist to propagate the point of view of anyone (man, jhw) or body of men, but to give a home and a dwelling place where the Spirit of Christ can dwell and where all men who love Christ can meet in the Spirit.” Such also is the thought of Paul in Ephesians 2:19-22. When each living stone is fitly framed together, we grow into a holy temple, a habitation of God in the Spirit. Let us all give diligence to keep the unity of the Spirit in the bonds of peace. DISCUSSION QUESTIONS 1. Discuss the difference in our creating and maintaining unity. 2. Discuss the essential characteristics of those who wish to dwell together in unity. 3. Why have we had difficulty maintaining unity among our brethren? 4. If unity is broken, does it necessarily mean that both parties are equally wrong? 5. What are some ways individual members of the church can help maintain the unity of the local church? **** Jesus prayed that his disciples “that they all may be one. . .that the world may believe that thou didst send me” (John 17:21). 19 SOME GUIDELINES FOR CHRISTIAN FELLOWSHIP A continuing challenge to the Lord’s church is that of maintaining fellowship between brethren when matters of disagreement arise. Paul provides us with divine guidelines in Roman chapters 14 and 15. It is important to note that he is speaking about disagreements over matters of opinion which are inconsequential in nature. He uses as illustrations the eating of meat and the observance of special days (Rom. 14:3,5). These things are neither right nor wrong in themselves. It would be a mistake to seek to apply Paul’s advice in this context to disputes about serious doctrinal matters or questions of Christian worship or morality. I. If a weak brother holds some peculiar but harmless view, we are to receive him, but not to quarrel about his eccentric opinion (Rom. 14:1). Rather than concentrating on the point in dispute, we should concentrate on receiving a brother whom Christ has saved. In 15:7, Paul says, “Wherefore receive ye one another, even as Christ also received you, to the glory of God.” Christ saved me in spite of my ignorance, superstition and false notions. Surely we can fellowship a brother who is in the same condition we were when first saved. II. We have no right to criticize another man’s servant. A servant answers only to his own master (Rom. 14:3-4). Each Christian is a bond-servant of Christ (Rom. 6:18). As such, he answers to Christ for his thoughts and deeds (II Cor. 5:10). It is wrong for us to meddle in another brother’s matter (I Pet. 4:15). We are not masters of our brother’s conscience. If Christ will accept him with his kooky views or habits, it is not our prerogative to try to force him to change. III. Whatever course we follow in life, we must be fully persuaded in our own mind that we are doing right (Rom. 14:5b). This is our personal duty, and we must respect the same in other brethren. The preacher or the elders of the congregation cannot make every decision for us personally. We must think and act for ourselves and be responsible to our own convictions of conscience. IV. Remember that it is impossible for Christians to live isolated lives. Our lives, of necessity, involve others (Rom. 14:7-8). The first consideration is how does our belief or action affect Christ? Does it please him? Secondly, we ask, how will our conduct affect others, especially our brothers and sisters in the church? V. We have no right to judge other brethren, because we ourselves are men under judgment (Rom. 14:10-11). If we ponder the seriousness of this point, we will be sobered by the need to work on our problems. This will leave little time for most of us to be examining our brethren’s words and deeds. Judging Christians is God’s exclusive right (Jas. 4:11-12). VI. Each one of us must answer to God for our faith and practice (Rom. 14:12). It is a great temptation to preachers to want to make other brethren answer to them personally. Such is unwarranted. If God is pleased to accept a disciple, so must we. VII. Rather than criticizing our brother, we must concentrate on placing no stumbling block before him (Rom. 14:13). This rule would defuse most brotherly disputes. Granted, it is not nearly as much fun for some folks, but it is far more productive for the kingdom. VIII. Christian freedom and Christian love most always go hand in hand (Rom. 14:15). While a given thing may be lawful, our love for our brethren and the church will cause us to limit ourselves rather than hurt them or endanger our fellowship. “Love worketh no ill to his neighbor” (Rom. 13:10). IX. Our weak brother’s soul is more important than our liberty to do a given thing (Rom. 14:15b). Like Paul we must be willing to become all things to all men if by any means we can save them (I Cor. 9:19-22). X. We must make sure that our good conduct is not evil spoken of (14:16). The author once lived in a community where it was considered a great sin to fish on Sunday, even between worship services. Although such violated no scripture, he abstained for their sake and what it would do for his reputation. We must always “take thought for things honorable in the sight of all men” (Rom. 12:17). XI. The kingdom of God is more important than all nonessential items such as what we eat or drink (Rom. 14:17). It is more important than our opinions, traditions and culture. It is more important than preachers, elders and people. Things of secondary importance must never be allowed to disrupt the unity of the body (Rom. 16:17-18). XII. We must pursue those things that make for peace between disciples, things that will edify the church (Rom. 14:19). Unity in God’s family is not a natural occurrence. We must seek peace and pursue it, said Peter (I Pet. 3:11). All must abound in edifying the church ( I Cor. 14:12). XIII. Strong brethren must carefully avoid causing a weak brother to stumble and sin. “For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died. And thus sinning against the brethren and wounding their conscience when it is weak, ye sin against Christ” (I Cor. 8:11-12). Thoughtlessness in such matters could cost us our soul. XIV. We who are strong must never flaunt our freedom in the face of a weak brother (Rom. 14:22). It is always wrong to provoke another of God’s children by our conduct (Col. 3:21). XV. We must never encourage a weak brother to violate his conscience. For him to do so is sin (Rom. 14:23). This is a cardinal point that must never be forgotten. XVI. The strong ought to bear the infirmities of the weak (Rom. 15:1). Rather than scorn and shame the weak brother, we who are strong are responsible to try and salvage him. XVII. Rather than think of our rights and privileges, we must always seek to “please” our brother in a way that would strengthen him, even as Christ did (Rom. 15:2). XVIII. We must receive every child of God on the same basis as the Lord accepted us (Rom. 15:7). We were weak, ungodly sinners (Rom. 5:6-8). We were walking in ignorance and error, yet his grace and love saved us and nurtured us from infancy to the maturity wherein we stand. Oh, how the church desperately needs that same loving concern manifested to all her children. May God hasten the day when these precepts will guide us in every brotherly relation. DISCUSSION QUESTIONS 1. Discuss the idea of strong and weak brethren. Do you consider yourself strong or weak? 2. Discuss some of the mutual obligations of those who are strong and those who are weak. 3. Since all Christians are servants of Christ, how does that affect our relationships with other brothers and sisters? 4. How do the principles of this lesson fit when the weak brother insists that his views be accepted by all or else he will create problems for the church? 5. In your experience as a Christian, how important are the principles of this lesson from Romans 14 and 15? **** “Now we that are strong ought to bear the infirmities of the weak” (Rom. 15:1) 20 OURS MUST BE A CHURCH FOR ALL PEOPLE OF ALL RACES Racial prejudice is a universal sin of mankind. Its blighting influence sows hatred and oppression in every nation. Not only aliens, but some who confess Christ, are afflicted with this baneful disease of the soul. For a racial bigot to hide beneath the cloak of Christianity is a wicked thing. Peter warned against using one’s religion as a cloak of wickedness (I Pet. 2:16). The Word of God condemns racial prejudice. James writes, “If ye have respect of persons ye commit sin being convicted by the law as transgressors” (Jas. 2:9). This principle is reiterated more than ten times throughout out the Scripture. All racial groups stem from a common progenitor, Adam (I Cor. 15:45). Eve is “the mother of all the living” (Gen. 3:20). Also, when the flood destroyed the race, Noah and his three sons were the beginnings of the new population of earth (Gen. 9:19). All of us then have a single family origin. Paul affirms that God made of one (blood, KJV) every nation of men to dwell upon the earth (Acts 17:25). Modern science has long since established that all races of men are of one general family. Looking back to the days of slavery we gasp as we read the belabored attempts of misguided religious souls to convince themselves that Africans were not of the human race. Some argued that Cain’s descendants were cursed with black skin. But all of Cain’s descendants perished in the Flood. If the curse of Canaan, the son of Noah’s son Ham was blackness, then Jesus bore the curse for the blood of Rahab, a Canaanite, flowed in his veins (Matt. 1:1-11). While the Mosaic code made a distinction between Jews and Gentiles on the basis of race as well as religion, that is changed under Christ. He broke down the middle wall of partition that separated the two races (Eph. 2:14). He now reconciles them both in one body, i.e., the church (Eph. 1:22; 2:16). As many as are “baptized into Christ” put on Christ. “There can be neither Jew nor Greek, there can be neither bond nor free . . . for ye are all one man in Christ Jesus” (Gal. 3:27-28). It seems strange, reading history, to see people attempting to practice Christianity while denying this fundamental principle of the faith. Today, few would make such foolish arguments, but some still cling to the practice of separation. The biblical concept of one church forbids racial separations among Christians. “For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free . . . ” (I Cor. 12:13). Since God has only one church to which He adds saved men (Acts 2:47), how could there be separate churches for men according to race? The first group of disciples whom God honored with the name “Christian” was the church in Antioch. They overcame racial barriers and integrated both Jews and Gentiles into one fellowship (Acts 11:19-21, 26). Among the teachers and prophets of that faithful congregation was Symeon called Niger. Niger is the great river that flows through northwestern Africa and some understand Symeon to be an African (Acts 13:1). Jesus demonstrated the attitude his disciples must have toward other racial groups. When he taught the Samaritan woman at Jacob’s well and requested to drink from her container, he did what no prejudiced Jew would think of doing (John 4:7-9). The woman was surprised at his broad mindedness. He saved her soul. His famous lesson on the Good Samaritan plainly teaches that racial hostilities should never hinder us from doing good to any man. The Lord’s disciples must live above such low, carnal attitudes (Lk. 10:25-37). One of the first serious problems that plagued the early church was that of Jewish prejudice toward our Gentile ancestors. Paul branded those Jewish disciples as “false brethren” and refused to allow them to impose their limitations on his Gentile converts (Gal. 2:3-5). When, because of Jewish pressure, Peter refused to share full fellowship with Gentile brethren, Paul rebuked him publically to his face. Peter was wrong as so are we if we allow the same thing in our lives (Gal. 2:11-17). Racial prejudice is a universal problem found in virtually every society of mankind. It is not the peculiar problem of White America toward Blacks. Some Blacks reflect racist attitudes. Jews and Arabs have their problems, as do the Germans and the French. The English and Irish clash as do Asians and Africans. Some of the worst racial prejudice is seen between different tribal groups in Africa. Wherever sinful men are found, you find men puffed up with false pride and feeling superior to their fellows. This false “pride of life” is not of the Father, but of the world which is passing away (I John 2:15). One of the best cures for racism is to travel outside of one’s own province. As we witness the flaws or virtues of other cultures we can see our own problems more distinctly. What may have seemed perfectly normal at home is hideous and ugly abroad. Things never look quite the same when we return. Most of us are unaware how the culture in which we live affects our religious thinking for good or bad. Most White Christians in the century following the Civil War allowed themselves to absorb their community’s attitudes toward their black neighbors. In most cases their Christianity mitigated and somewhat softened their views. Few Christians were violent or cruelly aggressive toward Blacks. They did however generally go along with the public policy and tolerate the abuses others heaped on Black people. In this we failed to do our duty. The great tragedy was our slowness to open our hearts and doors to Black brethren. We cautiously waited in most cases until others had paved the way and endured the wrath of the community. Then when all was safe, we ventured forth. Thank God we finally did what was right, but it is to our shame that we were so tardy in doing so. Had it not been for the firm hand of the Federal Government many brethren would still be respecting persons. May God hasten the day when the last vestiges of racism are erased from our midst. Teaching is the primary tool for correcting any wrong. Elders and preachers are urged to address themselves to this issue. Words alone will never suffice. Our faith must be demonstrated by our actions (Jas. 2:14-18). The psalmist wrote, “How good and how pleasant it is for brethren to dwell together in unity” (Ps. 133:1). May God help us to see ourselves as his pure eyes do. May he help us to do our duty toward all our brethren here on earth so we can share heaven with them. DISCUSSION QUESTIONS 1. What are some of the root causes of racism? 2. Discuss some verses that speak clearly to the practice of racism? 3. Did the early church have to deal with racism? 4. Have we in the church made progress in race relations in your lifetime? Discuss. 5. What can we do to build better relations between Christians of different races? **** The second of the great commands is, “Thou shalt love thy neighbor as thyself” (Matt. 22:39). 21 SOME THINGS THAT DO NOT BELONG IN CHRIST’S CHURCH The church of Christ is a divine institution composed of human beings. This last factor means that all the weaknesses of humanity have the potential of showing up in a congregation of people. To offset the possibility of sinful human thinking adversely affecting the church, Christ put his Holy Word in our hands to regulate and control our faith, service and behavior. We are expected to “observe all things whatsoever he commanded” (Matt. 28:20). To make sure that disciples follow that Word, he gave us preachers to teach us (II Tim. 4:2) and elders to guide and oversee us (Acts 20:28). In Christ’s church there is no royalty. We are all brothers and sisters (Matt. 23:8) or “one man” (Gal. 3:28). Rather than rule as lords, we are to serve as servants if we would please our Lord (Matt. 20:26). Conversely, there are no serfs, waifs or peons in His church. All share the dignity and honor of being children of the King (Gal. 3:26), thus deserving of respect and equitable treatment. Education, wealth, status and worldly honor are left at the door of the church just as the Oriental leaves his shoes at the door of his temple. There are no CEOs, executives, presidents or board chairmen in the church of Christ. The church is a monarchy, with Christ as king (I Tim. 6:14-15) and its only head (Eph. 1:22). He has all authority and is fully capable of directing the affairs of his people (Matt. 28:18). He has recorded that will for us in his Testament and he expects us to follow it. That one has been successful in the world of business, finance or education does not guarantee him a place of leadership in the church. He stands on equal footing with the farmer, the carpenter, the factory worker. Pride of office must also be left at the door, exchanged for a robe of humility that counts others better than self (Phil. 2:3). Over the ages those who sought to follow Christ have been scorned by worldly folks as “levelers” because they would not give deference to those whom the world considered important. Paul reminds us that not many of the world’s wise, mighty and noble people are called into the kingdom (I Cor. 1:26) and those that are must come in as servants bowing before their Master (Phil. 2:10-11). There is no special place in the Lord’s church for beauty queens, or popularity contest winners. In school there are those whose beauty, handsomeness or popularity brings them special recognition, honor and privileges. But schools are of this world and those who garner those trophies may or not be Christians. Beauty is a gift from God as is athletic skill or a charming personality, but those things have no redeeming value. Paul counted all such worldly prizes as dung (Phil. 3:8 KJV). In fact they sometime cause their recipients to be vain and arrogant (Prov. 11:22). All of these worldly trophies must also be left at the door. Physical beauty counts nothing in Christ’s kingdom, it is the inner beauty of the soul that counts (I Pet. 3:4-5). In Christ, the disfigured leper is as lovely as the beauty queen. Those who despise the poor, or unfortunate in life prove themselves unqualified for the heavenly realm (Jas. 2:1-6). In the Savior’s church there are no second class citizens with limited privileges. God has no stepchildren who like Cinderella must sit in the corner and do the chore work. The most miserable sinner can be washed clean by the blood of Jesus and made to sit with him in the heavenly places (Eph. 2:4-6). Those who by their raising or good circumstances have never tasted the bitter dregs of sin, must not be proud or act superior to those who have not been so blest. The father greeted with a joyful heart his prodigal son and gave him a homecoming feast without recrimination. The clean-living elder brother revealed the littleness of his heart by refusing to joy the celebration (Luke 15:20-32). There is a great lesson for Christians in this story. To be the Christians God expects us to be and the church he wants us to be, let’s all remember just what it means to be a child of God through faith in Christ Jesus. It is faith and service that count. DISCUSSION QUESTIONS 1. What are some ways in which the human element of the church can cause problems? 2. How might we treat someone as a second-class Christian? 3. Do you think the principles of this lesson can be easily applied in the life of a congregation? Why? 4. Given the thoughts of this lesson, should we seek to win the civic leader, the business executive, the celebrity to Christ and his church? Discuss. 5. Was it fair for some critics to call Christians “levelers?” Would this term apply to us today? **** “Whosoever would become great among you shall be your minister and whosoever would be first among you shall be your servant” (Matt. 20:26-27). 22 THE SPIRIT OF GOD AND THE SPIRIT OF THE WORLD Two antagonistic spirits or forces are at work in the human race. There is the spirit of God and the spirit of the world. The former of these spirits reflects the will of God for humanity and is set forth for us in the Bible. The latter reflects the will of Satan, the great archenemy of the Creator. It is set forth in the various philosophies of men that have arisen through the ages, all of which were antagonistic to the will of the Father. This great conflict is seen in the early chapters of Genesis. God had provided for his children a paradisaical home where they might live in peace and happiness and serve him. Satan immediately set about to seduce the first couple and lead them to disobey their benevolent Creator. He succeeded and brought death and destruction upon them and their offspring (Gen. 3:1-24). We suffer the consequences of his victory to this day. Every person born on earth and reaching accountability has experienced this conflict as the spirit of God has sought to induce him to faithful obedience and the spirit of the world has pulled him in the opposite direction (Rom. 7:18-23). The importance of this study in seen in the fact that the world view we hold will be reflected in our view of life, our values, ethics and behavior. If the spirit of the world dominates our thinking then we will in all these areas be at odds with God. If the spirit that guides us is God’s, then we will be found doing our best to please him in all things. * The world view of Christianity begins with a personal God who is omniscient, omnipotent and omnibenevolent (Gen. 1:1). * It insists that God created the cosmos with a purpose in mind. * It holds that man is created in God’s image and therefore of infinite value. Hence all human life is sacred and must be honored, respected and protected (Gen. 1:27, 9:6). * It says that God established a moral order, determining for us that which is right and that which is wrong (Ex. 20:1-17). * It affirms that basic moral principles are absolute and unchanging just as is their Author (Mal. 3:6). * This view acknowledges that man has freedom of will and is accountable for his decisions and conduct (Josh. 24:15). * It understands that God has communicated his will to humanity in an objective, written form. That book, the Bible, is divinely inspired and inerrant and reflects the perfection of its Author (Deut. 4:1-2; II Tim. 3:16). * The Christian world view says man is responsible to live by the Bible and every failure to do so is sin (Jas. 4:17; I John 3:4; John 12:48). * Because of his great love for humanity, God sent his only Son to rescue us from our sins (John 3:16). Only those who put their faith and trust in Jesus and obey his will can be saved (John 8:24; Heb. 5:9). * God has prepared an eternal abode as a reward for those who faithfully serve him and a place of eternal punishment for those who live and die in disobedience (Matt. 25:46). The spirit of the world excludes God. It sees no purpose in life and history. It tends to deny the reality of sin and evil, viewing them as illusions or superstitious taboos. The spirit of the world acknowledges no absolute right or wrong. All is relative, depending on the person, the society, the age in which he lives, the circumstances and the event. Those led by the spirit of the world always subscribe to some variety of evolution to explain the origin and diversity of life and the progress evident in the world. They clamor for personal autonomy and freedom to do as they wish without restraint. * The spirit of the world is in rebellion to God. It denies His existence, His authority over them and His book (Ps. 14:1). * The spirit of the world is the spirit of Satan. He is the god of this world (II Cor. 4:4) and the prince of this world (John 12:31). He blinds humanity to the will of God (II Cor. 4:3-4). The population of the whole world now belongs to him, save for that remnant that has given their lives to Christ. * The spirit of the world is anti-God, anti-Christ, anti-Scripture and anti-Christian. The world does not know God (John 17:25), nor does it understand or appreciate His way (I Cor. 1:21). * The world hated Christ (John 7:7) and still does because He opposed the world, its beliefs, its lifestyle and its agenda. It hated his purity and goodness. It hated his claims to divinity. * The spirit of the world hates the Bible and makes continual war on it. It denies its truthfulness, corrupts its message, rejects its authority and seeks to limit its circulation. * The world hates Christ’s church. It can tolerate a church that subscribes to its worldly spirit and agenda , but not one that is loyal to Christ. It can tolerate any religion other than Christianity, since by definition they are at odds with the Creator and founder of the church of Christ. * The world hates Christ’s people (John 17:14). It hates us because we are different from the world (I Pet. 4:4). We remind them of their wickedness, God’s Law, which they spurn and the coming judgement of the world. For this the world despises us (I Cor. 4:12b-13). The spirit of the world often persecutes Christians (John 15:20. The world spirit that dominates our age is called Postmodernism. It is a human philosophy that competes with the spirit of Christ for the hearts and minds of humanity. It is doubly dangerous because it has gained dominance in the world of academia and is exerting its baleful influence on our children, from college to elementary school. It enters our homes by means of television, books, journals and newspapers. It has found its way into the church and is corrupting the faith of many. It is the taproot of the change movement. Its adherents claim to be friends of Jesus and champions of His church, but the spirit that drives them is malevolent and can only do harm to the Cause for which the Savior died. To this world spirit we must say, No! Christians and the World. Having saved us, our Lord chose to leave us in the world for the duration of our lives. While here, we have a mission: to be salt, leaven and light to the world (Matt. 5:13-16), to preach the saving gospel to the world (Mk. 16:15), snatching its victims from the fire (Jude 23). We are to live in such a way that the world will see Christ at work in our lives (Col.1:27). We must resist the pull of the world and work to defeat the spirit of the world (Eph. 6:10-13). It its place we must labor to expand the borders of Christ’s kingdom (Matt. 6:10). Although we endure much hostility and even persecution from the world, we take comfort in the fact that the saints shall judge the world (I Cor. 6:2). When this world is dust and ashes, we will be living in a new heavens and new earth with our Savior (Rev. 2:1-4). The world will pass away and the lusts thereof, but he that doth the will of the Father shall live forever (I John 2:15). DISCUSSION QUESTIONS 1. What are some characteristics of the spirit of God that we should follow? 2. Discuss some of the aspects of the spirit of the world which we should avoid 3. What is the difference in the Holy Spirit of God and the spirit of God of this discussion? 4. What are some of the reasons why God has left us Christians here in the world rather than immediately taking us to heaven? 5. Why does the world hate God’s people so? **** “Whosoever therefore would be a friend of the world maketh himself an enemy of God” (Jas. 4:4). 23 THE CHURCH AND THE WORLD In his parable of the tares, Jesus said, "the field is the world; and the good seed, these are the sons of the kingdom" (Matt. 13:38). Across the ages there has often been confusion as to just what should be the relationship of God's church and the world. Jesus did not endorse the world as sufficiently good, nor did he condemn it as totally evil. He lived in the world but continually worked to reform it by bringing men back to God and the divine standards. It is our duty to reflect the same attitude toward the world as did the Son of God. Christ Intended for His Church to Live in The Midst of The World "He that soweth the good seed is the Son of man; and the field is the world, and the good seed, these are the sons of the kingdom . . . " (Matt. 13:37-38). Clearly Christ has placed us in the world for a divine purpose. At his departure, his final charge to his disciples was, "Go ye into all the world, and preach the gospel to the whole creation" (Mark 16:15). They were to be his witnesses unto the "uttermost part of the earth” (Acts 1:8). Disciples and congregations have always been tempted to withdraw from society into a controlled environment of their own in order to escape from the wicked world. In the early centuries, thousands of sincere but misguided disciples turned to monasticism, living in caves and in the desert, dwelling alone on pinnacles to escape temptations. Their heirs are yet seen in Catholicism's monasteries, the Amish and other groups which live lives of separatism. The Shakers were a flourishing group of "reclusive" worshipers in the 1800s. Their total seclusion from the world was their ruin. The last Shaker died in 1920. Today, their communes are preserved as museums to their memory. We of the Lord's church are not totally immune to this temptation. Frequently we encounter a stained glass mentality: that views the church as a fortress with high walls, our mission being to keep our people away from the world and the world away from us. However, the early Christians did not pursue such a course. The great Tertullian of Carthage wrote to this point, who are not Brahmins or Indian devotees who live naked in the woods or recluses in exile from other men. We avoid not your forums, your markets, your baths, your shops, your forges, your inns, your fairs. We are one person with you in all worldly commerce." While the Lord has stationed us in the world, we must not partake of the sins of the world. Jesus said in his prayer, "They are not of the world, even as I am not of the world (John 17:16). The Lord's church is not a worldly kingdom like our United States, nor does it use worldly methods to accomplish its goals (John 18:36). We have a definite purpose for being here. The Lord said "I chose you, and appointed you, that ye should go and bear fruit . . . " (John 15:16). Like Legion whom Christ healed, we must "Go to (our) house unto (our) friends, and tell them how great things the Lord hath done for (us) and how he had mercy on (us)" (Mark 15:19). So our task in the world is to preach the gospel, gather in the converts and plant colonies of disciples in every community. We must maintain his standard of living before the lost world and glorify his holy name (Matt. 5:13-16). The Church Is Against the Wicked World Many people of the world will hate God's people. Our Lord taught us, "If the world hateth you, ye know that it hath hated me before it hated you . . . because you are not of the world . . . therefore the world hateth you" (John 15:19). Since our true citizenship is in heaven (Phil. 3:20) we must view ourselves as pilgrims, strangers and sojourners in the world. "Such things make it evident that we are seeking after a country of (our) own" (Heb. 11:13-14). As pilgrims we will "abstain from fleshly lusts, which war against the soul . . . having (our) behavior seemly among the Gentiles . . . " (I Pet. 2:11). A third century disciple wrote an Address to Diognetus which beautifully describes our relationship to the world: “For Christians are not distinguished from the rest of mankind in country or speech or customs. For they do not live somewhere in cities of their own or use some distinctive language or practice a peculiar manner of life. They have no learning discovered by the thought and reflection of inquisitive men, nor are they the authors of any human doctrine, like some men. They live in Greek and barbarian cities, as each man's lot is cast and follow the local customs in dress and food and the rest of their living, Their own way of life which they display is wonderful and admittedly strange. They live in their native lands, but like foreigners. They take part in everything like citizens, and endure everything like aliens. Every foreign country is their native land, and every native land a foreign country. Like everyone else, they marry, they have children, but they do not expose their infants. They set a common table, but not a common bed. They find themselves in the flesh, but they do not live after the flesh. They remain on earth, but they are citizens of heaven. They obey the established laws but in their own lives they surpass the laws. They love all men, and are persecuted by all men. They are unknown, and they are condemned; they are put to death, and they are made alive. They are poor, and they make many rich. They are in need of all things. They are dishonored, and in their dishonor they are glorified. They are abused, and they are vindicated. They are reviled, and they bless. They are insulted, and they do honor. When they do good, they are punished as evildoers: when they are punished, they rejoice as though they were being made alive. By the Jews they are warred upon as aliens, and by the Greeks they are persecuted, and those who hate them cannot give a reason for their hostility. To state it briefly, what the soul is to the body, Christians are to the world. The soul is scattered through all the parts of the body, and Christians are, through all the cities of the world. The soul lives in the body, but it is not of the body; Christians also live in the world, but they are not of the world . . . The flesh hates the soul and wars against it, though it is done no wrong, because they oppose its pleasures. The soul loves the flesh which hates it, and loves its members, and Christians love those who hate them. The soul is shut up in the body, but itself holds the body together; and Christians are kept in the world as in a prison, but themselves hold the world together. The soul, though it is immortal lives in a mortal tent, and Christians live as strangers in perishable ones, waiting for immortality in heaven. When the soul is badly treated in food and drink it is made better; and Christians when they are punished increase the more in number every day. To so high a station God has appointed them, and it is not right for them to refuse it.” We must continually remind ourselves that "we are of God, and the whole world lieth in the evil one (I John 5:19). The world's sinful lusts and pleasures are forbidden to us. "Love not the world, neither the things that are in the world . . . if any man love the world, the love of the Father is not in him: (I John 2:15). Friendship with the world is enmity with God (Jas. 4:4). As light and darkness are antagonistic to each other, so is the world and the church. Each has a different lord (I John 5:19). The allegiance of all men is sought by each. The lifestyle and philosophy of each are mutually antagonistic. At times the world will manifest different attitudes toward the church. It may militantly persecute or it may only scorn and ridicule. It may treat the church as archaic and unworthy of notice as sinners create their own worldly, evil environment. Such is common today in America. The world may seek to take over the church as did Constantine or as Communism did the Russian Orthodox Church. Some worldlings would manipulate the church for their own purposes and ends. Rarely does the world allow the church to function unaccosted. When the church finds itself at peace with the world she had best heed the warning of her Lord: "Woe unto you, when all men shall speak well of you! For in the same manner did their fathers to the false prophets" (Luke 6:26). Not only must we abstain from the sins of the world, we must cry out against them (Eph. 5:11-12). It is a tragedy when the church absorbs the values of the world and defends the sins of the world. Many denominational churches were chief supporters of slavery and later segregation and sadly so did some of ours. Liberal Protestant churches openly promote abortion, defend homosexuality and the panderers of sexually explicit movies, magazines and books. Catholicism proudly engages in the liquor and gambling business. Have they not read Paul's admonition, "Be not overcome of evil, but overcome evil with good" (Rom. 12:21)? The Church Must Serve the World on Christ's Behalf When the apostles competed for station and honor, Christ showed them "whosoever would be first among you shall be your servant" (Matt. 20:27). * Our principal service to the world is to proclaim the gospel plan of salvation to all men (Matt. 28:19-20). "We are ambassadors therefore on behalf of Christ, as though God was entreating by us: we beseech you on behalf of Christ, be ye reconciled to God" (II Cor. 5:20). * We demonstrate by our lives the superiority and desirability of the Christian way. "In the midst of a crooked and perverse generation . . . (we) are seen as lights in the world" (Phil. 2:15). * We minister to the needs of suffering people in the world, doing "good toward all men, and especially toward them of the household of the faith" (Gal. 6:10). When we meet the needs of our fellow men, we do it unto our Christ and will be so rewarded (Matt. 25:34-40). * We serve as a moral conscience to the world, prompting men to do the right and reminding them when they do wrong. Like Jesus, the world will hate us when we testify of its evil works (John 7:7). Thus it is essential that our manner of life be worthy of the gospel of Christ (Phil. 1:27). * We constantly seek to permeate the world with our Christian influence. We flavor our society as salt does meat (Matt. 13:33). * Whether we are teachers or craftsmen, businessmen, homemakers or students we are priests of God on service in his world "showing forth the excellencies of him who called (us) out of darkness into his marvelous light" (I Pet. 2:9). In closing consider this challenge from Paul, as rendered by J. B. Phillips: "Don't let the world around you squeeze you into its own mold, but let God remold your minds . . . " (Rom. 12:1). May the church of today not forget its proper place and duty in the world. * The author is indebted to Dwight Stevenson's book: The Church What and Why for the thoughts of this lesson. DISCUSSION QUESTIONS 1. In his teaching, how did Jesus speak of the world? 2. What is the relationship of Christians to the world? 3. Discuss the different ways various religious groups have related to the world about them? 4. How does the church serve the world on behalf of Christ? 5. In what sense is the church against the world? **** “The Christian’s place is in the world, but God pity the Christian if the world gets the best of him” (Anonymous) 24 EVANGELISM IS BOTH THE NEED AND DUTY OF THE CHURCH Every person and every institution has a list of needs. Each congregation has its lists of special needs. Whether churches or individuals, evangelism is our most pressing need. The Greek term euangelizo means to proclaim glad tidings. Euangelion is the good news we proclaim. Euangelistes is the messenger who delivers good news. Evangelism is the act of teaching men the gospel and bringing them to Christ. REASONS FOR INVOLVEMENT IN EVANGELISM * Being grateful for what God has done for us, we should want to tell others of Christ. Like Paul, we are debtors, both to Greeks and Barbarians, both to the wise and to the foolish. Paul was ready to preach the gospel to those in distant Rome (Rom. 1:14). We should be ready to teach the man next door. To Timothy, the apostle wrote, “I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful . . . though I was before a blasphemer, and a persecutor, and injurious . . . ” (I Tim. 1:13). If we but think of where we were and where we were headed when Christ saved us, then we gladly will give ourselves to spreading his gospel. * We evangelize in obedience to God’s commands. Jesus laid the responsibility on every Christian when he said, “Go ye therefore, and make disciples of all the nations, baptizing them . . . ” (Matt. 28:19). Our obedience to Christ’s commands is proof of our love (John 14:15). Failure to share Christ with others reflects a lack of love and dedication. * Out of pity for those who are lost, we strive to teach them God’s word. Paul had “great sorrow and unceasing pain in (his) heart” for his fellow Hebrews who were yet in sin (Rom. 9:2). His “heart’s desire and . . . supplication to God . . . (was) that they may be saved” (Rom. 10:1). Even as our compassion is stirred when we see little children cold and hungry, so should we be stirred to snatch the souls of lost men from the fires of hell (Jude 23). * We evangelize lest we displease our God. Only those who do the will of the father will enter the kingdom of heaven (Matt. 7:21). The Lord is “not wishing that any should perish, but that all should come to repentance” (II Pet. 3:9). To please the Father, we seek to save his lost sheep. * The world is made a better place in which to live as a result of our evangelism. Salvation in Christ washes, sanctifies and justifies extortioners, revilers, drunkards, thieves and the immoral (I Cor. 6:9-11). Enmities, strife, jealousies, wraths, factions, divisions and parties are works of the flesh which the child of God repudiates (Gal. 5:20). No law is needed to restrain those who bear the fruit of the Spirit in their lives (Gal. 5:22-23). The peace and happiness of a community are in direct proportion to the influence of the gospel in the lives of its citizens. * We evangelize because there is great joy in bringing souls to Christ. Paul preached the gospel in Philippi and planted the church in their midst. He later addressed those disciples as “my brethren beloved and longed for, my joy and crown . . . ” (Phil. 4:1). To lead a friend or loved one to salvation is a joy comparable to parenting a child (I Cor. 4:15). A world of eager people is anxiously waiting for us to knock on their doors and teach them about the Savior. Men of Macedonia are still pleading, “come over . . . and help us” (Acts 16:9). Fields white unto harvest are waiting for gospel reapers to gather them into Christ’s garners (John 4:35). Even here at home our buildings would soon overflow if the saved would accept their responsibility to the lost. In Africa, Asia and India, South America and the Islands, people are storming the gates of the kingdom seeking admission. We cannot leave them to perish at the gate. Our Primary Duty Evangelism is the first and most important duty laid upon the church by her Lord. “Go ye into all the world, and preach the gospel to the whole creation” (Mark 16:15). If this is neglected and omitted, all else is of little consequence. Should we be ever so benevolent to the poor but save not their souls, what does it profit? If we are unquestionably sound in doctrine, and manfully resist every false teacher and erroneous doctrine but save no souls, what does it matter? If we erect a notable edifice for worship and have outstanding programs but fail to evangelize, it all is vain. Should we worship correctly and be edified thereby; if we have beautiful sermons, scriptural and true, but win no souls, we fail. If we have a name that we live and a sparkling reputation, but do not seek the lost we are sinners. Should we grow by gathering members from sister congregations and those who move in from afar, but do not reach out to our neighbors in Christ’s name, we will not be pleasing to God. Jesus chose us to go and bear fruit (John 15:16). No other accomplishments, however noble, will compensate for failure in this crucial area. Oswald Smith wrote: “O Church of Christ What wilt thou say When in that awful day They charge thee with their doom” Consequences of Evangelistic Failure * When evangelistic zeal is lost, serious consequences befall the church. Evangelism is essential to the survival of the church of future generations. If we stagnate or decline while population grows, our influence will be drastically reduced. We soon will be swamped in a sea of paganism, unbelief and false religion. A diminishing church will not adequately salt society with Christian morals and ethical standards. Evil men and impostors will wax worse and worse, corrupting the community with them (II Tim. 3:13). * Declining interest in evangelism is the root cause of most of our internal problems. When we are busy seeking and saving the lost (Luke 19:10), we have no time for scrutinizing and dissecting fellow Christians. Those who spend all their time deciding who cannot come in or stay in the church have no time to rescue those who want to be saved. Only when we are busy saving the lost, can we see our internal problems in proper perspective. * When a congregation ceases to be evangelistic, she will soon cease to be faithful in other areas. Once God’s will is spurned or ignored on such a fundamental point, it is easy to transgress in other areas. Like a progressive disease, disobedience spreads it numbing influence over the entire body. * John Mott observed that “when the church cannot send forth her members to propagate the gospel, she has reached a state where she has nothing worth propagating.” Evangelism is the heartbeat of the church. When it stops, we are spiritually dead! Risks of Evangelism * There are certain risks inherent in evangelism. There will be the problem of having lots of spiritual babes in the church. These novices will be limited in knowledge, weak in many areas and far from perfect (I Cor. 3:1-3). Those who are spiritually mature and strong in faith will find it necessary to pay special attention to their spiritual problems (Gal. 6:1-2). * We will run the risk of having some folks in our midst who will be struggling with serious moral and personal problems as at Corinth (I Cor. 6:9-11). * When we evangelize we will be confronted with people in the church who are confused in their thinking about doctrine, having just come out of sin or false religion. * We will find ourselves spending much time on spiritual babes who are easily discouraged or offended. * There is the risk of criticism from those not engaged in evangelism and consequently are not growing. Such brethren devote their time and energy to watching those who are growing to discover some mistake in their methods. An ugly cynical attitude is sometimes seen: “If you are growing, something must be wrong. If you are stagnant or declining it is because you are preaching the truth and few people want to hear the truth these days!” The real root of this problem is envy, that “rottenness of the bones” (Prov. 14:30). Sadly the disease is widespread in the body. * We will risk quickly outgrowing our present facilities and then having to expand our seating capacity and classroom space. But who would complain? Benefits of Evangelism We would be remiss if we failed to note the numerous benefits of evangelism. * Evangelism always results in lost souls being saved. Some of those we salvage will be special to us such as our parents, our mates or children, brothers or sisters. O what joy that will be. * Soul winning makes one feel valuable and responsible, productive and happy. The fish is happy when swimming, the bird when flying and the Christian when sharing Jesus with others. * Teaching the lost will drive you to your knees in prayer. It will make you examine your own life and read your Bible. You dare not approach a neighbor about his salvation with your house out of order. * Commitment to evangelism will heal and revitalize a congregation that has suffered from internal problems and strife. It will renew our dead or dying churches and stimulate growth that will soon fill our assemblies. * Evangelism is the secret to both material and spiritual strength in a congregation. It provides bonafide growth and strength; not an artificial growth or swelling. Souls won in your neighborhood add to the real growth of the kingdom of God. New converts bring with them a high degree of zeal and enthusiasm born of new found love for Christ. * Soul winning is a direct blow to Satan’s evil head. Every soul saved is freed from his evil domain (Matt. 12:29). Conclusion Evangelism is hard work, costly and time consuming. We will have a revival of growth and spiritual prosperity only when we are prepared to pay the price. “Go ye therefore, and make disciples of all the nations baptizing them into the name of the Father, and of the Son and of the Holy Spirit . . . and lo, I am with you always, even unto the end of the world (Matt. 28:19-21). “And ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth” (Acts 1:8). Here are our marching orders. Remember, “Christ alone can save the world, but Christ cannot save the world alone.” DISCUSSION QUESTIONS 1. What are some important reasons that we should be evangelistic? 2. Discuss the point that evangelism is the most important duty of the church. 3. Name and discuss some of the risks involved in evangelism. 4. Discuss the benefits that come to individuals and churches involved in evangelism. 5. What are some of the causes for our neglect of evangelism? **** “The church that does not evangelize will soon fossilize” (Anonymous) 25 DOCTRINE IS AN ESSENTIAL ELEMENT OF CHRISTIANITY Proponents of the change agenda blame all our divisions and disagreements on our emphasis on doctrine. Their solution is to place a low premium on doctrine and concentrate on believing in and loving Jesus. While this approach sounds like a very practical solution to our problems of discord, it runs contrary to the teaching of Christ and his apostles The meaning of the word “doctrine” is significant. Webster explains it to be “a principle or position, or the body of principles in a branch of knowledge or system of belief . . . a statement of fundamental government policy . . . ” The biblical term is didache which means “the act of teaching or that which is taught.” Consider what the Spirit of God says about the doctrine we hold and teach: There is the “doctrine of Christ” in which we must abide if we wish to be in good standing with the Father and Son (II John 9). This is the teaching which Christ himself gave or else authorized his apostles to deliver to us (I Cor. 14:37). It constitutes our New Testament. It originated with God in heaven (John 7:16). Paul called this “sound or healthy doctrine” (Tit. 1:9). It nourishes the soul of man (I Tim. 4:6). This healthy doctrine must be held and taught by faithful Christian leaders and imparted to those they lead (Tit. 2:1). This alone is the “doctrine which is according to godliness” (I Tim. 6:3). There is “false doctrine” which is propagated by false teachers (II Pet. 2:1). False doctrine is “contrary to” sound doctrine (Rom. 16:17). It is a “different doctrine” than that which God gave and intends for his church to hold (I Tim. 1:3). It is doctrine that flows from the mind of mortal man rather than from the Spirit of God (Matt. 15:9). It is demonic in origin (I Tim. 4:1). False doctrine “corrupts” the doctrine of Christ (Tit. 2:7). There are specific false doctrines peculiar to particular sects of religion. Jesus warned against the doctrine of the Pharisees (Matt. 16:12) and the doctrine of Balaam (Rev. 2:14). We could add the false doctrines promoted by hundreds of religious bodies founded by uninspired men. The doctrine of Christ is something to be taught and learned (Tit. 1:9; I Tim. 1:3). It is to be obeyed (Rom. 6:17) if one wishes to be free from the bondage of sin. We must hold the pure doctrine of Christ in our hearts and abide therein (II John 9) if we would stay in good standing with the Savior. We must always be open and receptive to the sound doctrine of Christ if we would please Him (II Tim. 4:3). We are expected to adorn our lives with the doctrine of our Savior (Tit. 2:10). We must be willing to defend the doctrine of Christ against those who would corrupt or destroy it (Phil. 1:16). Should any teacher come to us teaching any other doctrine than that of Christ, we should reject him forthrightly and extend to him no comfort or encouragement (II John 9). Above all, we must live our lives and guard our teaching lest by our message or conduct we blaspheme the doctrine of God (I Tim. 6:1). False doctrine is to be avoided as it will surely set us at odds with the Savior on whom we depend. These scriptures make it clear that this increment of the change agenda, when weighed in the balance of God’s Word, is found wanting. It is contrary to sound doctrine and consequently stands condemned. The doctrine of Christ, correctly understood and taught, is not the cause of our problems, rather it is the failure on the part of some to honor and respect that sacred body of truth given us by the founder and head of the church. To propose Christianity without doctrine may give the uninformed a warm, fuzzy feeling but it is totally void of truth and substance. The fact is, the promoters of this view wish to be rid of unpopular Bible doctrines so they can without hindrance implement their own. DISCUSSION QUESTIONS 1. What do we mean when we speak of doctrine? 2. Is the doctrine of Christ the cause of division in the ranks of his disciples? 3. What is meant by the expression “sound doctrine?” 4. What is the consequence of teaching or accepting the teaching of false doctrine? 5. How should we respond to one who teaches doctrine contrary to that of Christ? **** “Doctrine is the necessary foundation of duty; if the theory is not correct, the practice cannot be right.– Tell me what a man believes and I will tell you what he will do.” (Tyron Edwards) 26 CHRISTIANS MUST CONTEND FOR THE FAITH Christianity was born in a crucible of controversy. Real flesh and blood men bravely crisscrossed the pagan Roman world, preaching the gospel. They planted congregations of Christians in every community that would receive them. They encountered hostile enemies without and subtle deceivers within; either of which would surely have destroyed the infant church had they not boldly resisted their assaults. The little epistle of Jude is a classical defense of the true faith of Christ. The author urges the disciples to rally in defense of the sacred cause of Jesus against false teachers. “I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. For there are certain men crept in privily . . . ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ” (Jude 3-4). In these words we see the following lessons: I. The Faith is Something Which is Delivered to Us. Our faith was passed down to us from past generations. We did not discover its great principles and truths all by ourselves. The Christian faith originated with Jesus. He then entrusted it to his apostles (Heb. 2:3-4). The Holy Spirit brought to their remembrance all he had said to them (John 14:26). The apostles first taught and then recorded “the faith” in their books and epistles and placed it in the hands of the various congregations. The things they wrote were the commandments of the Lord (I Cor. 14:37). Loyal churches continued steadfastly in the apostles’ doctrine (Acts 2:42). Each Christian has the duty to teach and protect the faith and pass it on to the coming generation. This principle has always been true. Moses taught Israel to “make them (God’s truths) known unto thy children and thy children’s children” (Deut. 4:9). We continually look back to the stream of truth which flows down to us from ancient Jerusalem (Is. 2:3). II. Our Faith Was Delivered Once and For All Times. The Christian faith is an unchangeable commodity. It is permanent and enduring. It never needs revision as men’s creeds do. It is always relevant, never obsolete. These facts are true because of its divine origin. Jesus is the author and perfecter of our faith (Heb. 12:2). He is eternal and unchanging (Heb. 13:8) and so is his word (Matt. 24:35). Christianity is a completed system and allows no additions or deletions. We are forbidden to go beyond what is written (I Cor. 4:6 ASV). Those who go beyond the doctrine of Christ have not God (II John 10). Curses rest upon those who either add to or take from the faith of Jesus (Rev. 22:18-19). Such writings as the Book of Mormon, the Watchtower, Science and Health With a Key to the Scriptures, and those of Ellen G. White are excluded and condemned as spurious. III. The Christian Faith Was Entrusted to God’s Saints. Saints are those who are saved by Jesus and members of his church. The Corinthian Christians were addressed as saints (I Cor. 1:1-2). They were sanctified when they were washed in the name of the Lord Jesus (I Cor. 6:11). We are washed in the name of Christ when we are baptized to wash away our sins (Acts 22:16). The faith is not the exclusive possession of any single individual or group. Anyone, anywhere, with a Bible in hand can know and do God’s will and be acceptable to him. Scripture is not of private interpretation (II Pet. 1:20-21). Nor is it the private property of any church such as the Roman Catholic Church. God has given every saint the sacred privilege and responsibility to study the faith, teach and defend it. When the early brethren were scattered abroad, they went everywhere preaching the word (Acts 8:1-4). Selfish men would seek to restrict these privileges to a professional clergy. IV. The Faith of Christ Must be Defended. Paul was set for the defense of the gospel (Phil. 1:16). Our faith is always under fire by unbelievers, false teachers and hedonists. Sadly the church suffers from heretics within her midst. Every Christian should be a defender of the faith. Each one should be ready to give an answer to any man that asks a reason for his/her hope (I Pet. 3:15). All must be prepared to fight the good fight of faith (I Tim. 6:12). We must prepare ourselves to defend the faith against the hosts of wicked spirts in heavenly places (Eph. 6:12). There are such enemies as militant atheism, evolutionary dogma and the promoters of immorality such as homosexuality, pornography and abortion. There are heathen religions, denominations and cults with which we must contend. We must also be concerned about those who attack church or seek to corrupt her with their own ideas and opinions. We must oppose both legalism and liberalism within the church. Our methods of defense are numerous. Men must be trained to both preach and teach the truth in love (Eph.4:15). We need soldiers to write tracts and articles, letters to editors and books setting forth the case for the Lord’s true gospel. We need to talk about God’s ways in our daily associations, whether at home or at work (Deut. 6:6-9). Capable men are needed to publicly engage the enemy on the forensic platform (Prov. 25:9). Elders must exercise careful oversight to protect their congregations against false teachers (Tit. 3:10). We are blind and foolish if we think we are immune to the poison of false doctrine. Only those willing to contend for the faith will survive the conflict. Kings and queens of England wear as one of their titles, “Defender of the faith,” but this honor is not for them alone. Each soul that wears the name Christian is privileged to contend earnestly for the holy faith of Jesus. DISCUSSION QUESTIONS 1. Why are many contemporary Christians so unwilling to contend for the Christian faith? 2. Can you think of some serious mistakes some Christians make when they contend for the faith? 3. Discuss the nature of the faith that has been delivered unto us? 4. God has entrusted us with “the faith.” Discuss the obligations that trust entails? 5.How would you respond to the person who says, the faith of Christ does not need us to defend it? **** “I am set for the defense of the gospel” (Phil. 1:16). 27 RIGHT THINKING ABOUT SALVATION Christianity is a thinking person’s religion. Salvation is not “caught” as is an infection. It results from thoughtful investigation of ones own life and God’s word. “Try your own selves, whether ye are in the faith; prove your own selves” (II Cor. 14:5). Luke commends the Bereans who received the word with all readiness of mind and examined the scriptures to see if these things were so” (Acts 17:11). “Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow . . . ” (Is. 1:18). Peter writes, be “ready always to give answer to every man that asketh you a reason concerning the hope that is in you . . . ” (I Pet. 3:15). Salvation is an objective experience. Wrong Thinking About Salvation It is almost universally held that man “feels” his way to salvation, i.e., a subjective approach. This popular view asserts that man has nothing to do but wait for God’s Spirit to move upon his heart. To such folks, studying, thinking and reasoning about salvation is totally unnecessary. They would urge a sinner to pray, to wait, to seek some supernatural experience from God. Although believed by millions, this approach to salvation is faulty throughout and worthless to those who pursue it. Sound Thinking About Salvation Sound thinking about salvation is based upon the Word of God. “Belief cometh of hearing, and hearing by the word of Christ” (Rom. 10:17). Paul wants us “not to go beyond the things which are written” (I Cor. 4:6). Those who abide not in the teaching of Christ (have) not God. Those who abide in the teaching have both the Father and the Son (II John 9). Right thinking about salvation is always Bible centered. It does not depend upon speculation or a preacher’s assurance; not on popular opinion or current fads; not on family tradition or some ancient practice. Scripture declares that our salvation is centered in Christ. He came “to seek and to save that which is lost” (Luke 19:10). He “died for our sins” (I Cor. 15:3). His blood “cleanseth us from all sin” (I John 1:7). “He is able to save to the uttermost them that draw near unto God through him” (Heb. 7:25). “In none other is there salvation” (Acts 4:12). The church cannot save us, that only Christ can do. Any approach to salvation that would neglect Christ, or in anyway detract from his divine nature and office is faulty and worthless. Salvation is a free gift from Christ (Rom. 5:18). “By grace have ye been saved” (Eph. 2:5). Man cannot earn or merit salvation. It is “not by works done in righteousness, which we did ourselves, but according to his mercy he saved us . . . ” (Tit. 3:5). “All our righteousnesses are as a polluted garment” (Is. 64:6). We cannot save ourselves. We have nothing to offer for our salvation. We stand before the righteous God guilty, condemned and lost. Our only hope is the mercy of our Judge. He freely extends it because his Son has already paid the price for our sins (Is. 53:5-6). Salvation demands trusting faith on our part. “Without faith it is impossible to be well-pleasing unto him . . . ” (Heb. 11:6). “Except ye believe that I am he (the Messiah) ye shall die in your sins,” said the Master (John 8:24). This faith comes by hearing and believing the word of Christ (Rom. 10:17). Saving faith is obedient faith. Your race or social status avails nothing, only “faith working through love” (Gal. 5:6). “Ye see that by works a man is justified and not only by faith” (Jas. 2:24). Faith is a change of attitude in our heart toward God. Formerly we did not believe, trust or obey him. With faith we do all. Repentance is a prerequisite of salvation. Either we repent or we perish, said the Lord (Luke 13:3). Repentance is a change of heart toward sin and God which results in a change of life. “Godly sorrow worketh repentance unto salvation” (II Cor. 7:10). No man can receive salvation until he acknowledges his wrong and truly wants to do right. God “commandeth men that they should all everywhere repent” (Acts 17:30). Any approach to salvation that fails to call sinners to full repentance is worthless, for only those who repent and are baptized in the name of Jesus are promised remission of sins (Acts 2:38). Confession of one’s faith in Christ is a condition of salvation. If we confess him before men he will confess us before the Father. If we deny him, he will deny us (Matt. 10:32). In confession we tell the world of our change of heart and direction. “If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved” (Rom. 10:9). There is no secret salvation. Immersion in water is essential to ones salvation. All who believe in Christ are to be baptized in order to be saved (Mark 16:16). The apostles commanded men to be baptized in the name of Jesus (Acts 10:48). That baptism is like a burial, i.e., an immersion (Rom. 6:4). Baptism effects a change in our relationships. It takes us out of sin and puts us into Christ (Rom. 6:1-3). We leave a life of estrangement and are baptized into God’s family (Gal. 3:26-27). In baptism we are born of water and Spirit and thus enter the kingdom of God (John 3:5). We must be baptized to wash away our sins (Acts 22:16). Any system that separates baptism from salvation is in conflict with God’s word and is therefore wrong. Salvation brings one into God’s spiritual family, the church. The Lord adds to the church daily such as should be saved (Acts 2:47). We are baptized into one body which is the Lord’s church (I Cor. 12:13; Eph. 1:22-23). Christ is the savior of the body/church (Eph. 5:23). All who are saved are in God’s house which is his church (I Tim. 3:15). The church does not save us, but when Christ saves us, he places us in his church wherein we serve him. It is mistaken thinking that separates the church from salvation. More Wrong Thinking In the religious dialog of our day we hear a multitude of faulty concepts about salvation. For example, “You need only believe.” “The good Lord won’t let anyone go to torment.” “God can’t save me, I have been too wicked.” “Infants need salvation from Adam’s sin.” “Only those predestined by God will be saved.” “You can’t be saved until the Holy Spirit calls you.” While space fails us to answer each of these common beliefs about salvation, when compared with Scripture each of them is found to be mistaken. Children learn in math that an answer is either correct or false. It cannot be both. The same is true in salvation. Either you are or are not saved! Christ is the author of eternal salvation to all them that obey him (Heb. 5:8-9). If you have done what Scripture says, you are saved. If not, you are lost. In judgment you will give account for the deeds done in this life, whether good or bad (II Cor. 5:10). Is your thinking right about salvation? DISCUSSION QUESTIONS 1. What are some of the faulty notions men have held about salvation? 2. If a friend is interested in his/her salvation, how may we help them in finding it? 3. Discuss some of the essential ingredients in God’s plan for saving mankind from sin. 4. Does the church save us? What is the role of the church in man’s salvation? 5. Are we saved by water (as in baptism)? Discuss the role of baptism in our salvation. **** “Salvation is free for you because someone else paid” (Anonymous) 28 SALVATION IS BY GRACE, BUT GRACE IS NOT UNCONDITIONAL Salvation is man’s most pressing need. All have sinned and fallen short of God’s glory (Rom. 3:23). The just reward for our sin is death and damnation (Rom. 6:23). We dare not ask for justice. We desperately need mercy. Experience teaches that man is incapable of saving himself from sin’s ruin. If we expect to become righteous by our own achievement we are reminded, “there is none righteous, no, not one” (Rom. 3:10). If we attempt to earn salvation by good works of morality and religion, we learn that it is “not by works done in righteousness, which we did ourselves . . . ” that man is saved (Tit. 3:5). Would we justify ourselves by an attempt to keep God’s law perfectly, we will learn that “by the works of the law shall no flesh to justified in his sight . . . ” (Rom. 3:20). Should we by human wisdom set out to find right-standing before God, we are told that “the world through its wisdom knew not God” (I Cor. 1:21). Without Christ, a sinner is alienated from God’s people, a stranger to the covenants of promise, without God and without hope (Eph. 2:12). In this pitiful plight, we cry out, “Wretched man that I am ! Who shall deliver me out of the body of this death?” And the answer comes ringing across the ages, “I thank God through Jesus Christ our Lord” (Rom. 7:24-25a). We Can Be Saved by Grace The good news of the gospel can be summed up in the words of Paul to the Ephesians, “for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God . . . ” (Eph. 2:8). Grace means a free and unmerited gift or favor. “The New Testament writers use “charis” preeminently of that kindness by which God bestows favor even upon the ill-deserving and grants to sinners pardon of their offences and bids them accept of eternal salvation through Christ” (J. H. Thayer, Greek Lexicon, p. 666). Grace is God’s part in our salvation. Faith is our response to God’s grace. “God Is Love” God’s grace springs from his loving nature (I John 4:8). The God of love sent his son to save us from punishment (John 3:16). When the grace of God appeared (i.e., Jesus) bringing salvation to all men, he instructed us as to God’s will for our lives (Tit. 2:11-12). Through “the gospel of the grace of God,” the inspired apostles made known to us the conditions of our forgiveness (Acts 20:24). By grace God gave us his holy church to see that each person has opportunity to be saved and to provide a proper environment for the saved on earth (Heb.12:28). The grace of our Lord has prepared for us an infallible record (the Bible) on which to base our faith and by which to order our lives. This “word of his grace . . . is able to build (us) up and give (us) the inheritance among all them that are sanctified” (Acts 20:32). God’s grace offers salvation to all people regardless of their race or record. The Lord is “not wishing that any should perish, but that all should come to repentance” (II Pet. 3:9). All earthlings can rejoice that “the grace of God hath appeared, bringing salvation to all men” (Tit. 2:11). Salvation by Grace Is Conditional God saves us by grace, but we do not read of salvation by grace alone. Numerous teachers have erred at this vital point. Scripture makes it plain that God’s offer of grace is conditioned on our faithful response to his will. Hear Paul: “For by grace have ye been saved through faith” (Eph. 2:8). If salvation were by grace alone, since grace is extended to all, literally all would be saved: even those who did not wish to be. Vile sinners and rebels would populate heaven along with God’s faithful servants. Such universalism is untenable. God has determined that we play a part in our salvation. Peter exhorted the men of Jerusalem to “save yourselves” (Acts 2:40). In the words of Paul, man’s part is to have faith or to believe on the Lord (Eph. 2:8). We are “justified freely by his grace . . . through faith in his blood . . . ” (Rom. 3:25). What Is Saving Faith? A common mistake in the religious world is misunderstanding the Biblical meaning of faith. This does more than cause inconvenience; it can be fatal. We must look to God’s word for the proper meaning. Saving faith comes from hearing the word of Christ (Rom. 10:17). Religious convictions based on human opinions, traditions and doctrines do not qualify. Biblical faith is living and obedient. Nothing avails “but faith working through love” (Gal. 5:6). Thus, Christ is the author of eternal salvation to all that obey him (Heb. 5:9). Salvation by grace is received by obedient faith! James labels “faith only” as dead and worthless (Jas. 2:24, 26). We see a Biblical demonstration of saving faith in the eleventh chapter of Hebrews. The author, in numerous examples, vividly portrays faith as a trusting heart gladly obeying God’s will. Noah and his family were saved from destruction because he, “moved with godly fear, prepared an ark . . . and became heir of the righteousness which is according to faith “ (Heb. 11:7). The same kind of faith saves us today. Obedient faith does not attempt to earn or merit salvation. It is evident that we cannot save ourselves. God paid the price and offers us salvation freely upon the condition that we believe in his son and obey his will. Some object that to do anything beyond mental acceptance is to attempt to earn our salvation. Should I offer to send you a coupon for a wonderful gift, free upon the condition that you send me a stamped, self-addressed envelope, surely you would not claim you earned or merited the favor you received. So it is in salvation. Through Christ, God offers free salvation to all who believe and are baptized (Mark 16:16). Those whose faith leads them to do so are saved (Acts 22:16). They in no way place God under obligation. They are simply claiming his gracious offer. This helps us understand Philippians 2:12 which says, “Work out your own salvation with fear and trembling.” We Are Not Saved by Works Done in Our Own Righteousness Our salvation is not of ourselves, not of works, lest anyone should boast (Eph. 2:8-9). In every age there have been folks who thought they could achieve salvation by their own efforts. Scripture presents two classic cases for our learning. The proud Pharisaic Jews sought to be justified by the works of the Law of Moses. While acknowledging their zeal for God, Paul wrote of them: “For being ignorant of God’s righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God” (Rom. 10:3). Sophisticated Gentile philosophers thought that they could attain salvation by human reason. The same apostle comments that they, “Professing themselves to be wise . . . became fools” and fell into gross idolatry, “wherefore God gave them up . . . ” (Rom. 1:22-24). The greatest minds “in their wisdom knew not God.” They became foolish in the attempt (I Cor. 1:20-21). Tragically, men are yet trying to save themselves with no better success. Every attempt of man to establish a new kind of church or to introduce a new doctrine or demand in religion is a vain attempt to do it “our way.” Such efforts are doomed to failure. Attempts of sinners to somehow mitigate their vices by great deeds of charity or benevolence have precisely the same internal flaw. Beneficial as these deeds may be to the recipients, they have no saving power. But, they can be fatal to the man trusting in them, for they may lull him into the vain hope that God will be obligated to treat him kindly. Thus, he will fail to accept God’s grace on the terms offered The Ephesians Were Saved by Grace Paul reminded the Ephesians Christians of their salvation by grace through faith (Eph. 2:4-8). If we do what they did, we too can enjoy the same blessing. They “heard the word of the truth, the gospel of (their) salvation, in whom, having also believed, (they ) were sealed . . . with the Holy Spirit . . . ” (Eph. 1:13). They were taught the necessity of repentance toward God (Acts 20:21). “And when they heard this they were baptized into the name of the Lord Jesus” (Acts 19:5). By doing as they did we too will be saved by grace through faith. We must be faithful unto death (Rev. 2:10), else we will have received his grace in vain (II Cor. 6:1). Be assured that “God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work” (II Cor. 9:8). It is the supreme discovery of life that we need not punish ourselves in a hopeless effort to earn God’s forgiveness. It is freely offered to all. We must gladly accept his gift of love on the terms offered. A grateful heart will make the best effort to please him. No longer do we as criminals seek by our own strength to escape our chains, rather as faithful children we do our best to please our loving Father. DISCUSSION QUESTIONS 1. What is the Biblical meaning of grace? 2. If we are saved by God’s grace, why must we obey his commands such as faith, repentance and baptism? 3. Discuss conditional and unconditional salvation. 4. What does God mean when he tells us to believe (have faith) in Him and his Son? 5. What are some of the blessings that come to us because of God’s saving grace? **** “Amazing grace! How sweet the sound, That saved a wretch like me” (John Newton) 29 FAITH IS THE CHRISTIAN’S FOUNDATION "For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith. And who is he that overcometh the world, but he that believeth that Jesus is the Son of God" (I John 5:4-5). "and without faith it is impossible to be well-pleasing unto him: for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him" (Heb. 11:6) The foundation of all relationships with God is faith. It is the most basic and fundamental ingredient of Christianity. Faith underlies all hope and is the link that binds the saved to the Savior. Without doubt, the most commonly used religious term in the Western world is faith: yet it is also the most misunderstood term in the public's vocabulary. We must look to the Bible for light on the meaning and application of faith. WHAT FAITH IS NOT Many themes can best be understood by considering them from the negative point of view. By thus eliminating all the false notions, we arrive at the true. Faith is not blind, thoughtless gullibility. There is a kind of religionist that believes that the highest degree of faith is the one that asks no questions; and never thinks or tries to understand. It is closely akin to superstition. However, the Scripture presents a much different view of faith. Paul states, "So belief cometh of hearing, and hearing of the word of Christ" (Rom. 10:17). Faith is based on testimony from God. John wrote his gospel that we might believe (John 20:30-31). God commends those who search the Scriptures to see if the preacher is teaching God's word faithfully (Acts 17:11). Really, faith is the opposite of gullibility. Faith is not emotionalism. In many Protestant churches, faith is equated with a spiritual thrill, a light feeling in the chest cavity and head. Many people have seen a man slap his hand over his heart and declare that he would not exchange what he felt for all the Bibles in the world. To another, faith is the excitement of a "Pentecostal" type of service with shouting, dancing, clapping of hands and emotions raised to a fever pitch. Yet this is totally foreign to the faith described in the Bible. Biblical faith is always based on facts and knowledge (Rom. 10:17). It appeals to the rational mind as well as the heart or emotional nature. Paul said, "I know him whom I have believed" (II Tim. 1:12). He asked the Galatians, "Received ye the Spirit by the works of the law, or by the hearing of faith" (Gal. 3:2). Faith is always based upon testimony. Faith is not foolishness. We have read of people who died after drinking poison or being bitten by deadly snakes as they proved their faith. Never does the Bible present faith in this light. Always, believers are described as sane, self-controlled, reasonable people. Jesus refused to leap off the pinnacle of the temple to prove himself (Matt. 4:5-7). It is strange how the bizarre and senseless appeals so strongly to a certain type of mind. But whatever its attraction, it is not of God. Faith is not rationalism. By rationalism we mean the attitude that I will not believe a thing unless I can understand it thoroughly and explain it. God has not said that we were to understand everything we encounter in the Scriptures, but we are to believe. "...we walk by faith, not by sight" (II Cor. 5:7). If God says a thing, faith believes it to be true whether it is understood or not. WHAT FAITH IS Having cleared away some misconceptions, we shall now note what God declares faith to be. Usually people attempt to define faith in a single sentence. Some offer, "Faith is trusting God," others quote Hebrews 11:1, "Faith is the assurance of things hope for, a conviction of things not seen." This attempt to describe so broad a concept in so few words has contributed to our misunderstanding of the word. The following verses will help us to see that faith is like a cut diamond with a multitude of facets. Faith is the belief of testimony given by God in his Word. "So belief cometh of hearing and hearing of the word of Christ" (Rom. 10:17). The quantity and quality of your faith will be in direct proportion to your study and understanding of God's word. Faith is trusting God and his Son, laying our all in his great hands for safekeeping. "By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; he went out, not knowing whether he went" (Heb. 11:8). The apostle was confident that God would keep that which he had committed unto him (II Tim. 1:12). So faith trusts God ultimately, whether in life or death. Faith is believing God's threats and promises and acting accordingly. Sarah believed God's promise that she would have a son, even though she had been childless, was near 90 years old, and long past the age of childbearing. She had Isaac (Heb. 11:11). So we must believe the wonderful promises of God if we are to receive them. Noah believed God's threat to destroy the world with water. He built the ark by faith and preserved himself and his family (Heb. 11:7). Never had there been such a universal flood, never such an act of judgment, but Noah believed God. What a task to undertake the building of the immense ark. What faith it took! What a contrast when we see many today who do not have enough faith to believe the record of Noah's experience to be true fact! Faith is doing what God has said, just as he said to do it. Faith that works through love is the kind of faith God demands (Gal. 5:6). Abel illustrates the fact that careful attention to do exactly what God has ordered is expected. "By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness born to him that he was righteous" (Heb. 11:4). Since faith comes by hearing God's word (Rom. 10:17), Abel must have heard God specify an animal sacrifice. Cain was willing to sacrifice, but he did not offer the kind of sacrifice God ordered. He may have reasoned that his was as costly; as sincerely and properly offered as Abel's, yet God rejected it. It was not of faith. He was willing to do what God said as long as he could do it his way. Faith does things God's way whether in worship, service or salvation. Faith is doing God's will even when it is extremely distasteful and dangerous. "By faith Abraham being tried, offered up Isaac . . . " (Heb. 11:17) Imagine how distasteful this must have been to that aged father. Think of the anguish and torment he experienced. It was his only son. It was the one link through whom God was going to fulfill his many promises to Abraham. What chance was there that he and Sarah could ever have a second son? Yet Abraham did what God commanded. So must we. It is doubtful that we will ever face such a test as that patriarch did, how much more then must we be faithful in the small matters that seem distasteful to us. Sometimes faith leads us down dangerous trails. Consider Israel, as "By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were swallowed up" (Heb. 11:29). In contemplating the great miracle of the dividing of the sea we sometimes overlook the situation when God commanded them to step into the canyon between the walls of water. Their wives and children, their cattle and earthly possessions were laid on the line. What faith it took to risk such an escape. Ours is not a day of persecution. But should we live to see it, we must have faith to face whatever trials Satan thrusts upon us. "Faith is assurance of things hoped for, a conviction of things not seen" (Heb. 11:1). The saint cannot see heaven, but faith enables him to firmly be convinced of its reality. So it is with a hundred other unseen things. Faith accepts them as reality, because God said it. Faith is doing God's will, even though you do not fully comprehend all that is involved. "We walk by faith and not by sight" (II Cor. 5:7). We might never fully understand why Christ had to die, but faith accepts it. Just why baptism is essential may never be completely fathomed, but faith believes it. We may never grasp all that is involved in grace or the resurrection of the body, but we believe them because God has declared himself on these matters. Faith trusts God and not self for salvation. Scripture declares what all men know, that man cannot direct his own steps (Jer. 10:23). "For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory" (Eph. 2:8-9). One of man's major problems has been the mistaken notion that he could save himself. This has led him to ignore God's will and seek to establish a righteousness of his own (Rom. 10:1-3). Genuine faith recognizes one's inability to save self and drives the sinner to cast himself on the loving mercy of God, willingly doing whatever God says. Saving faith accepts Christ as Lord and Savior of its life. "Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved" (Rom. 10:9). The true believer surrenders all his rights and prerogatives to King Jesus. "It is no longer I that live, but Christ liveth in me" (Gal. 2:20). Whatever Christ says, we gladly do, if we truly believe. Faith is an active, energetic response of the human heart to God (Gal. 5:6). Faith without works is dead in itself (Jas. 2:26). The faith that saves is the faith that obeys. The entire eleventh chapter of Hebrews aptly illustrates this truth. Faith is more than understanding, or accepting as true, or feeling inclined unto a person or thing. Faith is humble submission and obedience to God's will. Faith is a growing thing. Do not despair because you have not the faith of Abraham. You can grow unto it. Some of Jesus' disciples had "little faith" (Matt. 6:30). Barnabas was full of faith (Acts 11:24). Since faith comes by hearing the word of God (Rom. 10:17), we can watch our faith grow as we feed upon his holy word and prove his promises. Faith protects against sin and temptation. It is a shield (Eph. 6:16), to block the attacks of seduction, ridicule, and provocation. It blunts false doctrines and attempts of others to destroy our faith. Faith is a breastplate to turn away the deadly arrows Satan constantly hurls at us. Christ is "the author and perfector of our faith" (Heb. 12:2). Faith in Christ begins when he has learned God’s will for his life and the trembling sinner seeks pardon and mercy from his offended Lord. Faith ends when this life ends. In eternity faith will give place to sight. The redeemed will be resurrected to spend their eternity in heavenly joy in the very presence of the Sacred Three (Rev. 22:1-5). Only in Jesus can our faith reach those earthly proportions that God intended it to have. To the soul that truly believes in Jesus, a shower of manifold blessings comes. "Being, therefore, justified by faith, we have peace with God" (Rom. 5:1). We are made righteous by faith. (Rom. 3:21-25). Again, "the righteous shall live by faith" (Gal. 3:11). Christians are "sons of God, through faith . . . " (Gal. 3:26). We are saved by grace through faith (Eph. 2:8). Christ dwells in our hearts through faith (Eph. 3:16). We are sanctified by faith (Acts 26:18). Our hearts are purified by faith (Acts 15:9). We are made to stand by faith (II Cor. 1:24). There is joy in faith. (Phil. 1:25). And saints enjoy boldness and access in confidence through faith (Eph. 3:12), but not by faith only (Jas. 2:24). Without faith, prayer would be a meaningless ritual. Without faith, no man could be faithful unto death. How could we ever attain that holiness God desires of us without trusting faith? Satan would swamp us in temptations and trials were it not for faith in God's delivering providence. Who can face death like the believing Christian who knows that God holds eternity and the fates of men in his hands? DISCUSSION QUESTIONS 1. In what sense is faith our foundation? 2. Discuss some of the common misconceptions about faith. 3. Are we saved by faith? Discuss the role of faith in our salvation. 4. If one says that man must obey God does that conflict with salvation by faith? 5. How does a sinner come to have saving faith? **** “Workless faith God never regards, Faithless work God never rewards” (D. L. Hood). 30 THE MANY ASPECTS OF BAPTISM To many people baptism is seen only as an initiation into the church. Others only know baptism "for the remission of sins." The truth is, baptism is much wider in its scope and blessings. It is much like the many facets of a finely cut diamond. Notice just some of the meanings of baptism. 1. Baptism is like a birth. Jesus said in John 3:5, Except one “be born of water and the Spirit, he cannot enter into the kingdom of God." A birth is a "coming forth" into a new relationship. Just as an infant comes forth from his mother into the world of light, the obedient believer comes out of the waters of baptism a new born babe in Christ (I Pet. 2:2). His Christian life has just begun. This new birth puts him into the kingdom or church of Christ (Matt. 16:18-19). Just as one is born a citizen of America, so in baptism we are born into the kingdom of Jesus. Only an immersion in water and a coming forth from the water can adequately depict a birth. This sprinkling or pouring can never do. It is important to remember when interpreting metaphors and analogies that we never press more than the main point of comparison. Many foolish points have been wrung from this teaching by teachers who did not remember this rule. The water is not our mother, the Holy Spirit is not the sire, nor do you have spiritual life before baptism. The one simple point is, we must come out of the water of baptism into the kingdom, even as the baby comes out of the womb into this life. 2. Baptism is like a burial and resurrection. Paul writes that sinners must die to sin, then be buried with Christ through baptism into death, in order that they might be raised up to walk in newness of life (Rom. 6:1-4). The conversion experience simulates the death, burial and resurrection of our Lord. Everyone who is saved upon his baptism into Christ has demonstrated his faith in the Christ who died and rose for him. It is a proclamation to the world of the crucified Christ as their only hope of pardon. When seeking to understand such figurative expressions as death, burial, and resurrection in salvation, we must never mingle or confuse other figures with these. Great confusion results when one tries to mix the illustrations of the new birth in John 3 with this of Romans 6. Each must be understood and explained separately. 3. Baptism is like the purification and preparation of a bride for her wedding. In Ephesians 5 Paul speaks of the loving relationship of Christ and his church under the figure of a man and his bride. He tells us Christ gave himself up for the church "that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish" (Eph. 5:25-27). Among the ancient peoples, great emphasis was placed upon the cleansing and purification of a bride before being presented to her husband. (See Esth. 2:12-13). So each person who becomes a member of Christ's bride, the church, must be purified by the washing of water (baptism) and the Word. Should anyone dispute the "washing of water" being baptism, we ask, is there any other use of water in the gospel, regarding salvation, and church membership? 4. Baptism is like the ritual of circumcision. Under the Abrahamic covenant no male could be a member of the holy nation unless he had been circumcised. The removal of that tad of flesh from the infant's body identified him as one of God's spiritual sons (Gen. 17:9-14). Today, everyone, male and female, must undergo a circumcision of the heart in order to be a child of God. This Paul explains in Colossians 2:11-13, "In whom (Christ) ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism..." Baptism is similar to the act of circumcision in that God cuts off and removes the old sins of the heart when we are buried with Christ. God, not a physician, administers the spiritual surgery when we are baptized to wash away our sins (Acts 22:16). 5. Baptism is like the purification rites of the Jews. Those living under Moses' law were continually faced with the problem of ceremonial defilement and uncleanness. Touching any dead body or having any running sore or skin disease and a host of other things rendered them impure and disqualified them from entering the worship assembly. The ritual of purification set for that included the blood of a sacrifice and the washing of the body with water (Lev. 15:13-15). So in this age the unclean sinner comes before God's great priest Jesus, having his heart sprinkled from an evil conscience and having his body washed with pure water (Heb. 10:19-22). I am confident that this refers to Christian baptism for the only use of water in the New Testament in reference to salvation or the church is baptism (Acts 10:47). When we are washed in the waters of baptism, the blood of our sacrifice, Jesus, is applied to our conscience, giving us a clean and good conscience before God (I Pet. 3:21). 6. Baptism is like giving life to the dead. The sinner is dead in his trespasses and sins (Eph. 2:1), being separated from God by them (Is. 59:1-2). Only God can give new life to those dead in sin. It is "not by works done in righteousness which we did ourselves, but according to his mercy he saved us through the washing of regeneration and the renewing of the Holy Spirit..." (Tit. 3:5-6). To regenerate is to make alive again. Renewal has the same basic meaning. When does God do this for sinners? When they are "washed." But in baptism He washes away our sins (Acts 22:16). When we are baptized in water He gives us the gift of the Holy Spirit (Acts 2:38). So we are made alive from our death in sin, by God, when we are baptized. 7. Baptism is the entrance initiation into the church of Christ. "For in one Spirit were all baptized into one body" (I Cor. 12:13). But the one body is Christ's church (Col. 1:18). Water baptism puts us into the one true church at the same time our sins are being forgiven. This is when the Lord adds us to the church (Acts 2:47, KJV). 8. Baptism unites us with Christ. It puts us into Christ. In it we are clothed with Christ. "For as many of you as were baptized into Christ did put on Christ." "For if we have become united with him in the likeness of his death..." (Rom. 6:5). The context shows this to be in baptism. 9. Baptism is like the flood of Noah's day in that it separates the righteous and the wicked. The flood waters destroyed sinners upon the earth at the same time it floated those within the ark to safety. "Which also after a true likeness doth now save you, even baptism . . . " (I Pet. 3:21). The water of baptism stands as a distinct line separating the saved and lost. All the saved have experienced baptism. All who have not done so are yet in sin. How beautiful are the many sides of Christian baptism. Surely every soul that loves God will eagerly desire to obey this command of King Jesus (Mark 16:17; Acts 10:48). Of such great importance is it that we urge you to do so today. A servant of Christ will be glad to assist you in your obedience to God’s will. DISCUSSION QUESTIONS 1. Discuss some of the mistaken views of baptism that are commonly heard. 2. In what sense is baptism like a birth? 3. Discuss the ways in which baptism is like a burial. 4. What is the relation of baptism to church membership? 5. Why is baptism essential to man’s salvation? **** “And now why tarriest thou? arise, and be baptized, and wash away thy sins calling on his name” (Acts 22:16). 31 WE ARE BORN INTO GOD’S KINGDOM Only when a man is born again can he enter God’s kingdom (John 3:3-5). Obviously, entrance into this kingdom is something to be greatly desired by all man of reason. But unless a man knows just what this kingdom of God is he cannot be expected to seek a place in it. WHAT IS THE KINGDOM? The word “kingdom” is from the Greek basilia and means reign or rule. Thus, we are speaking of God’s reign or rule. But a king’s reign or rule must be exercised somewhere and over someone. God’s reign is over his disciples or children. Those who do the will of the father will inherit the kingdom of heaven (Matt. 7:21). His kingdom is the church established by Jesus. The Lord said “upon this rock I will build my church.” In the next breath said to Peter, “and I will give unto thee the keys of the kingdom of heaven” (Matt. 16:18-19). This demonstrates that the two terms are interchangeable. Why use two terms to identify the kingdom? Isn’t that confusing? Not at all. It is a common method of communication. I am a man, a son, a father, a husband, an American, a Christian, etc. Is that confusing? Each of those terms describes a different relationship of my life. So in heavenly matters the word “church” describes the relation of God’s people to the world; we are called out of the sinful world to live with Christ. “Kingdom” describes the kind of government we have. Ours is a monarchy with Christ as king endowed with all authority (Matt. 18:18; Tim. 6:15). The kingdom or church of God is not a church building or an earthly institution. The word “church” always means “saved people” in the Scriptures. Jesus said “the kingdom of God is within you” (Lk. 17:21). The kingdom of God is the reign of Christ in the hearts of Christians. KINGDOM OF GOD, CHRIST, HEAVEN The careful Bible student notes that Scripture speaks of the kingdom of God, the kingdom of Christ and the kingdom of heaven. Rather than three different kingdoms, those terms all refer to one and the same kingdom. It is God’s kingdom because he planned and promised it long centuries before Jesus was born of Mary (Dan. 2:44). The Father gave the kingdom unto his victorious Son (Dan. 7:13-14). All things that the Father hath are the Son’s (John 16:15). It is the kingdom of God’s dear Son because the Father put all things in subjection to Jesus and gave Him to be head over all things when he conquered death and ascended to God’s right hand (Phil. 2:9-11; Eph. 1:20-22). Christ is now King over the kingdom and reigns on his heavenly throne (I Tim. 6:15; I Cor. 15:24-28). It is the kingdom of heaven because it originated in heaven. Christ now reigns in heaven (Acts 2:30-36). Ultimately, he will translate all his faithful subjects to the heavenly realms and then deliver the kingdom’s rule back to his Father (John 14:1-3; I Cor. 15:24). CHARACTERISTICS OF THE KINGDOM * The kingdom of God is of divine origin and will never be destroyed (Dan. 2:44). It cannot be shaken (Heb. 12:28). * It is worldwide with no national or racial boundaries (Mark 16:15; Matt. 28:19). * Christ said his kingdom would be established in the lifetime of those disciples who were his contemporaries (Mk. 9:1). * Thus the kingdom is presently in existence and all of God’s children are citizens of it (Col. 1:14; Phil. 3:20; Rev. 1:6). * Christ has all authority in his kingdom (Matt. 28:18) and all are subject to his will as expressed in the New Testament (Matt. 28:20; John 12:48). * Only those born again, i.e., born of water and spirit can enter the kingdom (John 3:3,5). This means they must be baptized according to Christ’s will and receive the gift of the Holy Spirit (Acts 2:38). * The kingdom belongs to those who have repented and become as humble as little children (Matt. 18:3-4). The poor in spirit, not the proud and haughty, shall inherit the kingdom (Matt. 5:3). * Those within Christ’s kingdom have redemption, and forgiveness of sins (Col. 1:14). Those outside the kingdom do not. * God’s kingdom is of a different kind than worldly kingdoms, political and financial empires. The kingdom of God is within you (Lk. 17:21). Thus wherever one may dwell, he can be a citizen of heaven’s kingdom. * Christ’s disciples eat and drink at his table in his kingdom (Lk. 22:29-30). This refers to the communion of the Lord’s Supper observed by members of his church (I Cor. 11:23-29). * The kingdom is now with us on earth but will continue to exist in heaven when this realm is passed. When Christ comes back, he will destroy the earth with fire (II Pet. 3:10-13) but he will deliver the kingdom up to the Father (I Cor. 15:24). * To enter that heavenly kingdom we must work diligently to “supply virtue, knowledge, self control, patience, godliness, brotherly kindness and love to our faith (II Pet. 1:5-11). The kingdom of Christ is his church (Matt. 16:18-19). One is added to the church or kingdom when he gladly receives God’s word and is baptized (Acts 2:41, 47). This is the new birth that puts one into the kingdom of God. Have you been born again. DISCUSSION QUESTIONS 1. What is the meaning of the word kingdom as used in the Bible? 2. What is the relationship of Christ’s church and his kingdom? 3. Is there a distinction between the kingdom of heaven and the kingdom of Christ? 4. Discuss some of the benefits that come from being in Christ’s kingdom. 5. How does a person enter the kingdom of Christ? **** “The kingdom of God is not a realm but (his) reign; not domain but (his) dominion” (William N. Clarke). 32 THE HOLY SPIRIT AND THE CHRISTIAN Few Biblical topics have received as much attention in recent years as the Holy Spirit. Sadly much of that discussion has been highly controversial. Christians need to hear in a positive, and constructive way what the Holy Spirit does for them. In the Epistle to the Ephesians, Paul tells us just how much the Spirit meant to him and them. I. The Holy Spirit is the seal of our acceptance: "Ye were sealed with the Holy Spirit of promise" (Eph. 1:13). Ancient kings had their signets or seals by which they identified their possessions and official documents. For a document to be sealed guaranteed its validity. For an object to bear the imprint of the seal meant it belonged to the king. For us to be thus sealed means that we are God's possession. Further, Paul reasons that the Holy Spirit is the "earnest of our inheritance" (Eph. 1:14). An "earnest" is a down payment on a purchase that secures it for the one making it. In salvation, we have nothing wherewith to pay God for a mansion in his eternal abode. Instead he gives to all his children his own "earnest" which is the Holy Spirit. All who repent and are baptized, in the name of Jesus receive "the gift of the Holy Spirit" (Acts 2:38). God's divine earnest is only given to those who become his spiritual children. "Because ye are sons, God sent forth the Spirit of his son into our hearts . . . " (Gal. 4:6). In olden times the "shekinah," the symbol of God's presence, dwelt in the temple at Jerusalem. Today the Christian's body is a temple of the Holy Spirit, which is in (him)" (I Cor. 6:19). II. There are blessings which the Holy Spirit imparts to the child of God. No miraculous gifts are available to us today. These only came in two ways: baptism of the Holy Spirit or the laying on of the apostles' hands. The apostles received power when the Holy Spirit came upon them (Acts 1:8). Others had to have apostolic hands laid upon them to receive supernatural gifts (Acts 8:14:17). Neither of these means for transferring miraculous gifts is with us today. They were given for the purpose of confirming the preaching of the apostolic age (Mark 16:19-20). The New Testament, having long been given and adequately confirmed, additional signs are no longer needed. A simple comparison of Biblical miracles with those claimed by modern "charismatics" demonstrates the phoniness of the latter. Who walks on water, raises the dead and turns water to wine? Who drinks deadly poison and takes up serpents without harm? There are non-miraculous gifts attributed to God's Holy Spirit. God strengthens us with power "through his Spirit in the inward man" (Eph. 3:16). "And in like manner the Spirit also helpeth our infirmity." When "we know not how to pray as we ought . . . the Spirit himself maketh intercession for us according to the will of God" (Rom. 8:26-27). "The love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us" (Rom. 5:5). The reception of these divine gifts is tied to the sacred Word of God which the Holy Spirit caused to be written. Without the Scriptures we would be like those men of Ephesus who did not even know that the Spirit had been given (Acts 19:2). God's word is the sword of the Spirit (Eph. 6:17), the instrument by which he works. The “implanted word” which was given by the Holy Spirit is able to save our souls (James 1:21). In every case of conversion revealed in the Acts of Apostles, souls were saved only after hearing the Word of God taught and obeying the Lord's instructions. Even Saul of Tarsus who saw the Christ in person, still had to wait for the Word of God to be delivered unto him before he could "arise and be baptized (to) wash away (his) sins" (Acts 22:16). The Lord will open a sinner's heart today even as he did Lydia's, through the preaching of the gospel (Acts 16:14). When you respond by submitting to baptism, he will purge your sins (Acts 22:16). III. No additional information or revelation is being made known by the Holy Spirit today. The apostles of Jesus were guided into "all the truth" (John 16:13). Jude tells us that the faith . . . was "once for all delivered unto the saints" (Jude 3). With the Old and New Testaments "the man of God may be complete, furnished completely unto every good work" (II Tim. 3:16-17). Through the knowledge of his Word, we have "all things that pertain unto life and godliness" (II Peter 1:3). No one should look for divine illumination when interpreting Scripture. Such is not promised. Experience demonstrates that those who make such claims are wholly contradictory in their claimed guidance. Would the Spirit who wants us "all to speak the same thing" lead one to become a Mormon and another a Methodist (I Cor. 1:10) ? All "latter day revelations" attributed to the Holy Spirit are either contrary to the Scripture or the same as Scripture. If they are the former, they stand condemned, if the latter, they are unneeded. In either case they are confusing and detrimental to those who are seeking salvation. IV. Without God's Holy Spirit in your life, you cannot be saved. "If any man hath not the Spirit of Christ, he is none of his" (Rom.8:9). It is impossible to have the Spirit prior to or without Christian baptism. Believers should repent and be baptized to receive remission of sins and the gift of the Holy Spirit (Acts 2:38). God, in mercy saves us, "through the washing of regeneration (baptism) and the renewing of the Holy Spirit, which he pours out upon us richly, through Jesus Christ our Savior" (Tit. 3:5-6). What a rich blessing it is to be God's children, to be "partakers of the divine nature" (II Pet. 1:4). May we ever live so as never to grieve the Holy Spirit of God, in whom we are sealed unto the day of redemption (Eph. 4:30). DISCUSSION QUESTIONS 1. Discuss the meaning and significance of our being sealed with the Holy Spirit? 2. What kind of gifts does the Holy Spirit provide us today? 3. Does the gift of the Holy Spirit allow us to receive special revelations from God? Does it enable, or to perfectly understand the Bible? Discuss. 4. How do we receive the Holy Spirit into our lives? 5. What is the status of the person who does not have the Holy Spirit in his life? **** Paul prayed “that ye may be strengthened with power through his Spirit in the inward man” (Eph. 3:16). 33 CHRISTIANS ARE TO BE A SPIRITUAL PEOPLE In his letter to the Galatian saints, Paul dealt with false teachers who claimed a superior faith and practice to his. Having proved that Christians are no longer under Moses" law, he proceeded to set forth the attributes and duties of a spiritual man. Today, we hear a great deal said about "being spiritual." Many claim to be spiritual and at the same time deny that other brethren are. If there is a dispute about the quality of fruit a certain tree yields, we call for a fruit inspector. There are fruits found in the life of every spiritual soul. Paul states the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control . . ." (Gal. 5:22-23). No matter how strong the claim, without these fruit one cannot be truly spiritual. In addition to these personal attributes, the apostle sets forth nine additional marks of a spiritual disciple in chapter 6:1-10. 1. A spiritual man will seek to restore a fallen brother (6:1). He cannot sit idly by while men for whom Christ died, perish. In his concern for the lost he is like God who is "not wishing that any should perish, but that all should come to repentance” (II Peter 3:9). He can never simply write off the backslidden brother. Like Paul, there weighs upon him "daily, anxiety for all the churches" (II Cor. 11:28). He will deal with the erring with a gentle spirit (6:1), speaking the truth unto them in the language of love (Eph. 4:15). While helping the weak, he will look to himself lest he also be tempted (6:1). He dares not be over confident lest he himself fall (I Cor. 10:12). The expression, "restore" is a medical term meaning to set a broken bone. He works to bring the fallen brother back to his proper place in the Lord's body. 2. A spiritual saint will gladly help others to bear their burdens (6:2). Such is the golden rule of Jesus (Matt. 7:12). Nothing makes us more Christ-like. There are numerous ways in which this duty is met. He goes to the troubled and discouraged with caring concern. He listens sympathetically to their case. Words of comfort, cheer and encouragement are spoken. Their cause is taken before God in his prayers (Jas. 5:16). He does whatever he can to meet their special need. He is truly a "brother". 3. One who is spiritual will not have an inflated view of his own importance. He does not deceive himself as to his own strength or worth (6:3). Rather than think of himself more highly than is justified, he tries to see himself as does God, which is a sobering experience (Rom. 12:3). Blessed (happy) are the poor in spirit; for theirs is the kingdom of heaven (Matt. 5:3). False pride finds no resting place in a spiritual man's heart. 4. The spiritual brother is honest in evaluating his own service and contribution to God. He proves his own work (6:4). He never rests on yesterday's achievements, instead he tries himself to be sure he is walking in the paths of God (II Cor. 10:12). It really does not matter that he gives more, or does more than someone else. They are not his standard. Jesus is (John 12:48). Concentrating on his own efforts and shortcomings, he has no time to criticize his fellow Christians (Matt. 7:1-5). 5. A man who is spiritual accepts the responsibility for his own spiritual duties. He bears his own burden (6:5). He has learned the lesson that every person must shoulder his share of life's load. He does not blame others for his problems nor does he expect them to carry his pack for him. Numerous burdens are common to all. There is the burden of living in a world cursed with problems and conflicts. All have duties to self, family, nation and God. There is a burden of sin and imperfection in one's life and those we deal with. Each one must deal with sickness, sorrow and dying. 6. A spiritual Christian will gladly support those who are his teachers. "Let him that is taught in the word communicate unto him that teacheth in all good things" (6:6). The Lord ordained that those who "proclaim the gospel should live of the gospel" (I Cor. 9:14). It is a spiritually immature, or a carnal brother that resents his teacher or that resents providing him adequate support. 7. A brother who is spiritual understands the principle of sowing and reaping in both his living and his giving (6:7-8). Cain reaped what he sowed, so did Noah. Each of us will have our harvest. The thoughts sowed in your heart will produce a crop. The words you sow will be gathered in. Your treatment of others will be returned to you. God will reward your service to him in kind. Mature disciples sow unto the Spirit that they might "reap eternal life" (Gal. 6:8). 8. A spiritual man never wearies in Christian service, knowing and believing that he will receive his reward, if faithful to his task (6:9). It is human to grow weary in well doing. Hard work is out of style in twenty-first century America. The spiritual person knows that partially done, unfinished work is not acceptable to God (Rev. 3:2). 9. The Christian who is spiritual does good to all men, whether saved or not (6:10). Like God, he gives his gifts to the just and unjust (Matt. 5:45). If his enemy is hungry, he gives him food, if thirsty, drink (Rom. 12:20-21). He is no respecter of persons (Jas. 2:9). He is especially concerned to minister to a brother or sister in Christ but having done that, he reaches out to all (6:10). This is the religion of the good Samaritan (Luke 10:25-37). Pity the brother who forbids the church to practice pure and undefiled religion to widows and orphans who are not yet Christians (Jas. 1:27). It is the kindness of Christ's people that opens their ears to the saving gospel. May we daily pray for divine help that we "may grow up in all things unto him, who is the head, even Christ" (Eph. 4:15). DISCUSSION QUESTIONS 1. What are the characteristics of a spiritual person? 2. What is the primary force that helps a person to be spiritual in his/her life? 3. How do we receive the Holy Spirit of God in our life? 4. Some people reflect spiritual qualities but have not yet been baptized. How do we account for this? 5. Does spirituality come suddenly or is it the result of growth? Discuss. **** That man or woman is most spiritual who is most like Christ in word and deed. 34 WE PROUDLY WEAR THE SACRED NAME CHRISTIAN When the commitment was made to restore the religion of Christ to its original purity, men had to determine the name by which God’s people should be called. At that time every religious group identified itself by a name of its own choosing, such as Roman Catholic, Greek Orthodox, Lutheran, Presbyterian, Baptist, etc. While all thought of themselves as Christians, all preferred their human names to that of Christ. RICE HAGGARD: CHAMPION FOR THE NAME CHRISTIAN In 1793 James O’Kelly and a band of dissident ministers broke away from the Methodist Church and the despotic leadership of bishop Francis Asbury. At first O’Kelly’s group called themselves Republican Methodists. On Aug. 4, 1794, O’Kelly’s men met at the Old Lebanon Church in Surry County, Virginia to discuss the direction they would go. Rice Haggard arose and stated: “Brethren, this (Bible) is a sufficient rule of faith and practice. By it we are told that the disciples were called Christians, and I move(d) that henceforth and forever the followers of Christ be known as Christians simply.” The brethren proceeded to adopt “the name Christian to the exclusion of all party and sectarian names’ (W. E. McClenny, Life of Rev. James O’Kelly, p. 111). In the opening years of the 19th century, Drs. Abner Jones and Elias Smith broke with the Baptists in New England and launched an independent movement to restore the original faith of the church. Smith, in his autobiography notes: When our number was some short of twenty, we agreed to consider ourselves a church of Christ, owning him as our only Master, Lord and Lawgiver, and we agreed to consider ourselves Christians, without the addition of any unscriptural name” (Elias Smith, The Life, Conversion, Preaching, Travels and Sufferings of Elias Smith, pp. 313-314). About this same time (1804), a small handful of men broke with the Presbyterians in north-central Kentucky. At first they organized themselves as the Springfield Presbytery. In 1804, about a year after their beginning, the group met and dissolved their organization and pledged themselves to seek solid Biblical ground. They issued a document entitled, “The Last Will and Testament of the Springfield Presbytery.” Among their declarations was the following: “We will that our name of distinction, with its Reverend title, be forgotten, that there be but one Lord over God’s heritage, and his name one.” Later, Barton Stone, leader of these brethren, tells us that it was Rice Haggard who taught them to take the Christian name to the exclusion of all others (John Rogers, Works of Barton W. Stone, p. 50). They proceeded to publish a pamphlet written by Haggard entitled, An Address to the Different Religious Societies on the Sacred Import of the Christian Name. Elias Smith, in 1809, published Haggard’s document in his Herald of Gospel Liberty which he issued from New England. Modern historians have discovered that Haggard’s thoughts on the importance of the name Christian were not original to himself. He had evidently read and embraced the thoughts of a sermon published by Samuel Davies, a New Light Presbyterian, in his three volumes of Sermons on Important Subjects (see Colby D. Hall, Rice Haggard, the American Frontier Evangelist Who Revived the Name Christian, p. 51). Similar thoughts had previously been set forth by Bishop Grosvenor of Great Britain in 1728 (Lester McAlister and William Tucker, Journey in Faith, p. 56). Rice Haggard offered six reasons why all disciples should wear the common name, Christian: 1. “Because it is significant . . . the word Christ means anointed.” 2. “Because the Scriptures favor that as the name most proper for the church. It was given by divine authority . . . ” 3. “The Church of Christ is one body and one name is enough for the same body.” 4. “Because unscriptural names are spurious things, are divergent, having a tendency to disunite the body of Christ.” 5. “Because Christ and his church are . . . designated under the endearing relation of husband and wife. And there is a real propriety in a woman being called by the name of her husband . . . ” 6. “The Church of Christ is . . . a spiritual house. Knowing that a house divided against itself cannot stand . . . ” (Rice Haggard, An Address to the Different Religious Societies on the Sacred Import of the Christian Name, pp. 15-17). It was Haggard’s view that denominational names arose only after men “had lost the spirit of the Christian religion and departed from the simplicity of the gospel . . . ” Barton Stone in An Address to the Churches wrote: We “have taken the Bible only as our standard. We have taken no party names by which to distinguish ourselves from others, but the general name Christian . . . ” “We have taken the name Christian, not because we considered ourselves more pure than others, but because we know it was the name first given to the disciples of Jesus by Divine Authority” (James Mathes, Works of Elder B. W. Stone, vol. 1, pp. 158-159). When Alexander Campbell launched his Christian Baptist journal, he declared: “The Christian Baptist shall espouse the cause of no religious sect, excepting the ancient sect, ‘called Christians first at Antioch’” (Robert Richardson, Memoirs of Alexander Campbell, Vol. II, p. 150). When the forces of Campbell and Stone came together in the Hill Street Church in Lexington, Kentucky, on Jan. 1, 1832, Racoon John Smith made the following exhortation: “God has but one people on the earth. He has given to them but one Book, and therein exhorts and commends them to be one family . . . Let us, then, my brethren, be no longer Campbellites or Stonites, New Lights or Old Lights, or any other kind of lights, but let us all come to the Bible, and to the Bible alone, as the only book in the world that can give us all the Light we need” (John August Williams, Life of Elder John Smith, pp. 452-454). Enemies of the back to the Bible movement delighted to insult the restoring brethren by calling them Campbellites. Alexander Campbell, responding to the question, “What is Campbellism?” replied, “It is a nickname of reproach invented and adopted by those whose views, feelings and desires are all sectarian–who cannot conceive of Christianity in any other light than an ism . . . if they slander us with the name and epithets which we disavow they must answer to him who judges righteously” (Christian Baptist, Vol. 5, p. 270). The pioneers frequently preached on “The Christian Name.” Elijah Goodwin made the following points in his lesson on the name: 1. “The word ‘Christian’ is derived from the term “Christ” which means “anointed.” Since every Christian is a royal priest (I Pet. 2:5), and has an unction, i.e., anointing (I John 2:20) it is proper that we wear the name Christian.” 2. “Christian is a name of distinction, intended to distinguish those who wear it from all other people” (II Cor. 7:1). 3. “The term ‘Christian’ is intended to point out those who bear it as the property of Christ” (I Cor. 6:19-20). 4. “The name ‘Christian’ is a catholic (i.e., universal) name which is acceptable to all and should replace all human names. Ask any disciple of any of the sects of Christiandom if he is a Christian, and he will proudly claim the title. If he is a Methodist, ask him if he is a Baptist, and he would promptly deny it.” 5. “Christian is a patronymic name . . . it is intended to refer to the founder of the church and the author of our holy religion” (Matt. 16:18). “We glorify God in this name (Christian)” (I Pet. 4:16). 6. “The name Christian seems to have been given by divine authority.” Adam Clarke says, “The word creematisai . . . which we translate ‘were called’ signifies . . . to appoint, warn, or nominate by divine direction.” Philip Doddridge translates the passage, “and the disciples were by divine appointment first named Christians at Antioch” (The Family Expositor, p. 418). 7. “We glorify God in the name Christian (I Pet. 4:16). Each time the Hebrew called themselves Israelites, they produced the name of God (El) so each time we call ourselves Christian, we set forth the name of Christ.” 8. “The prophet predicted a day in Messiah’s age when Jehovah would “call his servants by another name” (Is. 65:15). When the disciples were called Christian at Antioch, this was fulfilled (Acts 11:26).” We are not alone in pleading for the general use of this glorious name: Martin Luther said, “I pray you to leave my name alone, and call not yourselves Lutherans, but Christians . . . cease my dear friends to cling these party names and distinctions. Away with all and let us call ourselves only Christians after him from whom our doctrine comes” (Stork, The Life of Luther, p. 289), as quoted by Leroy Brownlow in Why I am A Member of the Church of Christ, p. 33). Charles Spurgeon, the greatest of all Baptists ministers said: “I say of the Baptist name, let it perish, but let Christ’s name last forever” (Spurgeon’s Memorial Library, Vol. 1, ; 168). John Wesley reported a dream he had in which he found himself at the gates of hell. Knocking at the gate he inquired if any of the various denominations were there calling by their sectarian names. “Yes” was the answer, a great many. He then visited paradise and asked if any of those groups were there: Wesleyans? No. Roman Catholics? No. “Whom have you here then?” He asked in astonishment. We know nothing here of any of these names you have mentioned. “The only name of which we know anything here is ‘Christian’ was the reply” (J. P. Bennett, Centennial of Religious Journalism, p. 20). Adam Clarke, noted Methodist commentator wrote, “When all return to the spirit of the gospel, they will probably resume the appellative Christian” (Clarke’s Commentary, Vol. 5, Matthew-Acts, p. 773). May God hasten the day when all of those who love Jesus will duly honor him by laying aside every human name and wearing with holy pride the sacred name “Christian.” DISCUSSION QUESTIONS: 1. For what are we especially indebted to Rice Haggard? 2. Were our predecessors in the faith the first to advocate disciples of Christ wearing the name Christian exclusively? 3. Discuss the several reason why the name Christians should be preferred above all others. 4. What was the thinking of the men who founded the great Protestant churches regarding the proper name to identify Christ’s followers? 5. Why do some folks insist on referring to members of the church of Christ as “Campbellites”? **** “If a man suffer as a Christian, let him not be ashamed; but let him glorify god in this name” (I Pet. 4:16). 35 WHY WE IDENTIFY OURSELVES AS CHURCHES OF CHRIST To the Christians in Rome Paul wrote, “All the churches of Christ salute you” (Rom. 16:16). Other names are also ascribed to the Lord’s church. In I Corinthians it is called “the church of God” (1:2). Paul also called it “the church of the Lord” (Acts 20:28). Sometimes it was simply called the church. This shows us that Christ did not appoint a single, exclusive name for his church. Since in heaven’s plan there was only one church, there was no need for a specific name to distinguish it from other religious bodies. In a world of over 2,000 denominations, all claiming to be Christ’s church, we identify ourselves as Churches of Christ. We do so because it is clearly a biblical name that God approves of. It tells the world to whom we belong. It gives the glory to our founder and savior. While not the only name that a body of Christians can scripturally use, it is highly appropriate for many reasons. * Christ established the church (Matt. 16:18). * He called it “my church” (Matt. 16:18). * He gave himself for the church, dying for her (Eph. 5:25). * In his death on Calvary, he purchased the church with his shed blood (Acts 20:28). * The church is his spiritual body, of which he is head (Eph. 1:22-23). * He is the chief cornerstone of the church (Eph. 2:20). * It is his house (Heb. 3:6). * The church is his bride (II Cor. 11:2). * He is the savior of the church (Eph. 5:23). * He adds to his church all who are saved (Acts 2:47). * The church is his family (Eph. 3:15). Given all of these facts, it seems entirely reasonable that we call the church “the church of Christ.” This holy name gives our Lord recognition for his role in giving us the church, preserving and protecting her. It acknowledges our dependance upon him. It expresses our love for him who saved us. It glorifies him as head of the church. Paul declared that he was not ashamed of the gospel of Christ (Rom. 1:16), nor should we ever be ashamed of, embarrassed by, or apologetic for this holy name we wear. DISCUSSION QUESTIONS 1. Has God specified a particular name for his church? Discuss. 2. Would it be scriptural for a congregation to call itself a church of God? or church of the Lord? Why don’t we see any of our churches doing that? 3. Discuss several good biblical reasons for calling ourselves churches of Christ. 4. Are there any practical reasons that influence our choice of a name for our churches? 5. Need we ever to apologize for or be embarrassed by the name church of Christ? **** “If ye are reproached for th name of Christ, blessed are ye. . .” (I Pet. 4:14). 36 IT IS OUR DUTY TO WORSHIP GOD IN SPIRIT AND TRUTH Of the several characteristics and traits that distinguish man from the other creatures, worship is one of the most pronounced. In every culture in every age, most men have worshiped something. In their ignorance, the proud Athenians worshiped the unknown god (Acts 17:23). Even the atheistic humanist, Auguste Comte,proposed a Religion of Humanity complete with his own suggestions for sacraments, saints and rituals . . . "Another unbeliever wrote, "Religion of some sort is probably necessary . . . Instead of worshiping supernatural rulers, it will sanctify the higher manifestations of human nature in art and love . . . " (Julian Huxley ed. The Humanist Frame, London, George Allen and Urwin Ltd. 1961, p. 44). A few years ago I read of a government newspaper editorial in Russia exhorting the masses not to adore the statues of Lenin. Why is man incurably religious? Solomon writes that God "hath set eternity in their hearts" (Ecclesiastes 3:11a). The Creator made man to worship and serve him. Although most men are living in rebellion to Jehovah, they cannot escape their need to adore something or someone greater and more powerful than themselves. REVEALED WORSHIP The God who made man as he is did not leave his need for worship unfulfilled. He revealed himself to the human family. In Eden he came down and talked with them (Gen. 3:8-21). The created universe helps man to perceive God's power and divinity (Rom. 1:20). While nature can inspire us to worship, it can never tell us how to worship. God revealed his will for worship through divinely guided prophets who spake as they were moved by the Holy Spirit (II Pet. 1:21). The ancient Hebrews were taught to worship by the Law of Moses (Deut. 6:4, 13). The details of acceptable worship were spelled out for them in the Old Testament. Christians are under the New Testament of Jesus (John 12:47). Their worship is based on the commands of Christ and his apostles (Matt. 28:18-20). The reader should note that Christian worship is not the same as the Hebrew's worship. In both cases worshipers were warned against adding to or taking from God's directions (Deut. 4:2; Rev. 22:18-20). Our worship is not optional. Jesus commands that we must worship God in spirit and in truth (John 4:24). If we would please God and hope to live in eternal bliss, we will worship as he directs. While most everyone has worshiped at some time, not all have thought out a definition for the term. Our English word "worship" means worthship and suggests the worthiness of the person who receives special honor (Baker's Dictionary of Theology, p. 560). In the Hebrew and Greek tongues in which the Scriptures were first written, two thoughts are reflected in worship: 1. to serve, to render religious service; 2. to adore, to show reverence to (Vine's Expository Dictionary of New Testament Words p. 235-236). Under the Old Law, worship consisted of elaborate rituals, tied to a magnificent temple and professional priesthood. Such a system made its primary appeal to the physical senses. Under Christ, our worship is "in spirit and truth" (John 4:24). Christian worship is simple and unpretentious and may be offered to God anywhere. It's entire appeal is to the heart. Paul, the apostle, argues that the old system was taken away at the cross and Christians should not feel bound to follow it (Col. 2:14-18). In our public worship we are to adore the Father and his Holy Son in our songs, prayers, gifts and communion. In our daily life we serve him joyfully. DIFFERENT KINDS OF WORSHIP All worship is not acceptable to the great Jehovah. He speaks of vain worship (Matt. 15:9). Vain suggests, emptiness, worthlessness. Some worship in ignorance (Acts 17:23). Such are exhorted to know and serve the true God through Jesus. There is an acceptable worship that is offered "in spirit and in truth" (John 4:24). God actively seeks for men to worship in this fashion (John 4:23). Christ put it plainly in Matthew 7:21 "Not everyone that saith unto me, Lord, Lord shall enter in the kingdom of heaven, but he that doeth the will of my Father who is in heaven." Surely this is true of our worship. Good intentions, a heavenly feeling and general approval of one's fellows is not enough. Worship must be scriptural, i.e., according to scripture, to be acceptable. THE CHURCH AND WORSHIP The church is God's family of saved people upon the earth. Her primary reason for existence is to worship the Lord. In public assemblies she adores God. In daily activities she serves Him. We reflect true discipleship and true worship when we "preach the gospel to every creature" (Mark 16:15); when we remember the fatherless and the widows in their affliction (Jas. 1:27); and when we work to strengthen our fellow Christian (Eph. 4:12). The God who made man, planted deep within him many powerful urges or drives such as the need for food, shelter, sex, companionship and worship. In all of these cases there is a right and wrong way to fulfill them. May all who love the Lord seek his will for worship in the pages of the New Covenant of Jesus. May we be true worshipers who adore and serve him in spirit and in truth. DISCUSSION QUESTIONS 1. Why do you think human beings are incurably religious? 2. Discuss the meaning of the term “worship.” 3. Name and discuss the different kinds of worship mentioned in the New Testament. 4. Is there a difference in our worship and adoration of God in daily life the worship offered by the church? Discuss. 5. How can we be sure our worship is acceptable to God? **** “Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt 4:10). 37 CHRIST GAVE US THE LORD’S DAY BUT NO OTHER HOLY DAYS Perhaps you wonder, how should the church observe the birth of Christ? We should observe it in the same way the first Christians did. * Every day they were grateful for his birth, for without his birth he would not have been one of us in the fullest sense (John 1:14). When the gospel records wrote by the apostles, came into their possession they read about his conception and birth. They read of Herod’s attempt to kill him and how his family fled to Egypt. But the reading was not reserved just for a special season. It was a part of the story they loved to hear throughout the year. * Daily they were grateful for the redemption, joy and peace that Christ brought when he came down to us. * They saw his birth as a fulfilment of the ancient prophecy of Isaiah, “Unto us a child is born, unto us a son is given . . . and his name shall be Wonderful Counselor, Mighty God and Everlasting Father and Prince of Peace” (Is. 9:6). * They were often reminded of the hardships, dangers and persecution Christ had endured in coming to rescue them from sin. That consoled them when they suffered for his name (I Pet. 2:21-23). * They did not know the date or even the month in which he was born. In later years many dates were proposed but none were certain. Finally in 354 A.D. Liberious, bishop of Rome, settled the matter for the Western churches under his dominion by designating Dec. 25th as the date to celebrate Jesus’s birth (Enc. Americana). That day was chosen because it was an ancient holiday that all were familiar with. It was the annual date of the pagan Saturnalia and Brumalian rites. The many rituals of our modern Christmas celebration gradually evolved over the centuries, but they were unknown to the Christians of the first three centuries. * Each year his birth date came and went without a special mass for they did not observe mass. There were no Christmas trees with ornaments and lights, no holly, mistletoe or yule logs. There was no Santa legend. There were no vast retail and advertising industries inducing them to purchase and give gifts to those around them. These are of modern origin. * On December 25th they observed their non-Christian neighbors celebrating their pagan rites with feasting, strong drink, merrymaking and the exchange of gifts. * But they were content to commemorated Christ’s death and resurrection each first day in their worship assemblies. That was the day which God had appointed for their special remembrance (Acts 20:7; I Cor. 16:1-2). They observed the Lord’s Supper in memory of his suffering, death and triumph over death. As we pursue our goal to reproduce in this modern day the faith, worship and practice of the early church, we should be content to serve the Lord as they did. While we enjoy the holiday, the family gatherings, the tasty food and the gifts we exchange, we will not have a special Christmas worship service. We will pass that week just as Peter, James and John and the disciples in Jerusalem did. EASTER: DID YOU KNOW? To most people Easter is an integral part of Christianity. They may not know where to look, but they are sure it is in the Bible. Consider the following quotations regarding this ancient Holy Day. “There is no trace of Easter Celebration in the New Testament” (International Standard Bible Ency. Vol. II, p. 889). “In any case . . . it must be admitted that . . . there is no conclusive evidence in the first century or more of the keeping of the Pasch (Easter) . . . ” (Catholic Ency. Vol. V, p. 229). “The Apostolic Fathers (earliest Christian writers) do not mention it” (Ibid. p.224). “At the end of the second century, the celebration of Easter as the feast of the resurrection of Christ was general among the Christians” (Ency. of Religion by Ferm, p. 239). The Bible does not mention an Easter celebration. The church of the first century did not observe it. True, the King James Bible has the word Easter in Acts 12:4. The original Greek term is pascha, rendered in all other places “Passover.” All other versions so translate it. Where then did Easter originate? It is a convergence of three traditions. (1) Pagan: The word is derived from the Norse Ostara or Eostre, meaning the festival of spring at the vernal equinox when nature is in resurrection after winter. (2) Hebrew: The Jewish Passover is celebrated at approximately the same season as Easter. (3) Christian: Jesus’ resurrection from the dead (Americana Ency. Vol. 9, p. 506). The first yearly festivals among the Christians originated with Jewish converts who “retained . . . all the Jewish festivals, although gradually they ascribed to them such Christian import as might naturally present itself . . . among Gentile Christians, there were probably from the first, no yearly festivals whatever . . . ” (History of the Christian Religion and Church, Neander, Vol. 1, p. 297). The Bible teaches that Christ died and was resurrected. The first Christians commemorated his death and resurrection each first day of the week (Acts 20:7). The highest authority for the Easter holy season is human tradition. Our commitment is to follow Jesus in all things. He says, teach them to observe all things I have commanded you (Matt. 28:20). Again, he says, “In vain do they worship me teaching as their doctrines the precepts of men” (Matt. 15:9). To those Christians observing other special days, Paul wrote, “I am afraid of you lest I have bestowed upon you, labor in vain” (Gal. 4:11). DISCUSSION QUESTIONS 1. What holy days did Christ ordain for his church? 2. How did the early Christians observe the 25th of December? 3. When did the early Christians first begin to celebrate Christmas and Easter as holy days? 4. Discuss the pre-Christian roots of these two holy days. 5. Are there verses or scriptural principles that approve or disapprove of us celebrating these holy days? Discuss. **** “What thing soever I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it” (Deut. 12:32). 38 THE SACRED COMMUNION CHRIST ORDAINED Jesus ordained that his disciples should “eat and drink” with him at his table in his kingdom (Lk. 22:29). That meal we call the Lord’s Supper or holy communion. Every church has an observance of this sacred feast although, frequency and form vary from body to body. Christ instituted his supper during the last Passover meal he shared with his disciples. The elements he chose were the unleavened bread and the fruit of the vine of the Passover meal. To each he assigned a symbolic significance. Of the bread said he, “this is my body which is given for you: this do in remembrance of me” (Lk 22:19). All were to drink of the fruit of the vine in memory of his shed blood “which is poured out for many unto remission of sins” (Matt. 26:28). No mention is made of transforming the emblems from bread and wine into flesh and blood, i.e., “the real presence” of Christ. These are curious, but extra-biblical, traditions of men based upon superstition and misunderstanding of the language rather than on God’s truth. Though hallowed by eight centuries of practice, they have no place in the supper Christ instituted. The time of observance is learned from the example of the early church. “Upon the first day of the week, when we were gathered together to break bread” (Acts 20:7). Early Christian history confirms that the communion was the center piece of each Lord’s Day assembly. Although the day is specified, no particular hour of that day is required. Thus any hour on the first day that is convenient for the disciples will do. The place of its observance is given. It is observed “in (his) kingdom” (Lk. 22:30). His kingdom is his church (Matt 16:18). Thus, it is an important part of the worship of his church. The participants are those within his church/kingdom. Only those who have been born of water and Spirit are citizens in his kingdom. (John 3:5). That new birth is experienced in baptism when one receives the gift of the Holy Spirit (Acts 2:38). That this sacred memorial was designed by God is seen in its adaptability and flexibility. It is so simple in content that it can be understood by anyone. The elements are so universal they can be found anywhere. Its form is so simple it can be observed under most any circumstance. Persecuted Christians huddled in a cave or those in a comfortable meeting place can commune as Christ wills. Those at sea or in a hotel in a distant land can partake just as those who are at home with their local church. Since every Christian is a priest of God (I Pet. 2:5), no special clergyman is needed. Since the essential emblems are the bread and wine, no holy utensils are required. Since it was ordinary bread and wine, no specially blest or holy supply is needed. Oh the matchless wisdom of the Lord who ordained this simple, yet glorious feast to keep forever fresh in our minds the price paid at Calvary for our redemption. May we never neglect the occasion to participate in or observe this memorial in a light or flippant way. It is never to be mixed with a common meal (I Cor. 11:20-22). DISCUSSION QUESTIONS 1. When Jesus instituted the Lord’s Supper, he said, “This is my body . . . this is my blood.” How should we understand these words? 2. What is the difference in the sacrifice of the mass of the Catholic church and the communion service we observe? 3. Why do we not need a special clergyman to preside at the Lord’s table? 4. Discuss the remarkable adaptability and flexibility of the Lord’s Supper and what that means for the church around the world. 5. What keeps us from communing on days other than the first day of the week? **** “For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come” (I Cor. 11:26). 39 THE SACRED MUSIC WE OFFER TO GOD We know that early Christians worshiped God with their songs of praise. Of the five places in the New Testament where the worship of God in song is mentioned, all of them speak of singing, not the playing of musical instruments. The passage that speaks most clearly on the subject is Ephesians 5:19 where Paul instructed the brethren to be filled with the Spirit, “Speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord . . . ” This statement exhorts them to sing and make melody with their hearts, not with instruments made by human hands. Such plain and simple worship has pleased and satisfied all those whose hearts are obedient to the Lord’s will. But multitudes have insisted on worshiping with another kind of music. They crave and often demand the music of an artist performing on an organ or piano. Some want the sounds of an orchestra and some even of a rock band with drums, cymbals and electric guitars. This discussion goes back hundreds of years. A brief study in church history will help us understand the matter more clearly. Just as today’s school kids know little or nothing about history, Western Civilization and America’s illustrious past, so many in the church (including preachers) seem to know little about the history of the religion of Christ and of our attempts to restore the faith and worship He instituted. From the great Cyclopedia of Biblical, Theological and Ecclesiastical Literature by McClintock and Strong ( Vol. 6, pp. 757-759), we offer the following basic introduction to the worship of the early Christians. It was the practice of the early Christians to praise God with congregational singing. Pliny in his letter to Trajan (103-104 A.D.) observed that Christians would “meet before day to offer praise to Christ.” Tertullian (160-220 A.D.) and Eusebius (260-340 A.D.) described the praise worship of the church in their day thusly, “Arising at the dawn of the morning, they sang hymns to Christ as God” (Eccle. Hist. 3:32). Justin Martyr (100-165 A.D.) wrote, “We manifest our gratitude to him by worshiping him in spiritual songs and hymns, praising him for our birth, for our health, for the vicissitudes of the seasons, and for the hope of immortality “ (Apology, 5:28). “Their psalmody was the joint act of the whole assembly in unison,” according to Hilary (A.D. 355). Chrysostom (347-407 A.D.) wrote, “It was the ancient custom, as it is still with us, for all to come together, and unitedly to join in singing . . . all join in one song . . . ” (Hom. 9: Vol. 12, p. 349). McClintock and Strong then conclude, “Such was the character of the psalmody of the early church . . . ” Under a section appropriately headed “Innovations” the authors note, “The appointment of singers as a distinct class of officers in the Church for this part of religious worship, and the consequent introduction of profane music into the church, marks another alteration in the psalmody of the church. These innovations were first made in the 4th century; and though the people continued for a century or more to enjoy their ancient privilege of all singing together, it is conceivable that it gradually was forced to die, as a promiscuous assembly could not well unite in theatrical music which required in its performers a degree of skill altogether superior to that which all the members of a congregation could be expected to possess. An artificial theatrical style of music, having no affinity with the worship of God, soon began to take the place of those solemn airs which before had inspired the devotions of his people. The music of the theater was transferred to the church, which accordingly became the scene of theatrical pomp and display rather than the house of prayer and of praise, to inspire by its appropriate and solemn rites the spiritual worship of God.” The Church Historian J. A. Neander wrote, “We have to regret that both in the Eastern and the Western Church their sacred music had already assumed an artificial and theatrical character, and was so far removed from its original simplicity that even in the 4th century the abbot Pambo of Egypt complained that heathen melodies (Accompanied as it seems with the action of the hands and the feet) had been introduced into their Church psalmody” Jerome (342-420 A.D.), in remarking upon Ephesians 5:19, says: “May all hear it whose business it is to sing in the church. Not with the voice, but with the heart, we sing praises to God. Not like the comedians should they raise their sweet and liquid notes to entertain the assembly with theatrical songs and melodies in the church, but the fire of godly piety and the knowledge of the Scriptures should inspire our songs . . . ” The Roman Catholic Council of Trent (1545-1563) “arranged the choral service on a proper footing, freeing it from all extraneous matters, gave choral music also a sanction which it had hitherto wanted. From that time the Church of Rome began to display that profound veneration for choral music which it has continued to manifest down to the present day” The same spirit that worked to introduce the choirs and solos in ancient times is still at work and is seen in our agents of change. In section III, under Use of Instruments in the Church, McClintock & Strong continue, “The Greeks as well as the Jews were wont to use instruments as accompaniments in their sacred songs. The converts to Christianity accordingly must have been familiar with this mode of singing; yet it is generally believed that the primitive Christians failed to adopt the use of instrumental music in their religious worship.” “...the general introduction of instrumental music can certainly not be assigned to a date earlier than the 5th or 6th centuries; yea, even Gregory the Great, who towards the end of the 6th century added greatly to the existing Church music, absolutely prohibited the use of instruments. Several centuries later the introduction of the organ in sacred services gave a place to instruments as accompaniments for Christian songs, and from that time to this they have been freely used with few exceptions. The first organ is believed to have been used in Church service in the 13th century. Although presently our position is a minority view, such was not always the case. Notable scholars from various religious bodies understood the Bible’s teaching just as we do. * Charles Spurgeon, the greatest Baptist preacher of 19th century England, refused to allow instruments of music in his Metropolitan Tabernacle. * Adam Clark, the brilliant Methodist Bible commentator wrote, “the whole spirit, soul and genius of the Christian religion are against this (instrumental music); and those who know the Church of God best, and what constitutes its genuine spiritual state, know that these things have been introduced as a substitute for the life and power of religion; and that where they prevail most, there is least of the power of Christianity. Away with such portentous baubles from the worship of the infinite Spirit who requires his followers to worship in spirt and in truth” (Commentary, Vol. IV, p. 684). He continued, “I am an old man, and an old minister; and I here declare that I never knew them (instruments) productive of any good in the worship of God; and have had reason to believe they were productive of much evil . . . instruments of music in the house of God I abominate and abhor.” * John Wesley, founder of Methodism is quoted by Clarke as saying, “I have no objection to instruments of music in our chapels, provided they are neither HEARD nor SEEN.” John Calvin, founder of Presbyterianism wrote “Musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting of lamps and the restoration of the other shadows of the law. The Papists (Catholics) therefore, have foolishly borrowed these, as well as many other things from the Jews. Men who are fond of outward pomp may delight in that noise, but the simplicity which God recommends to us by the apostles is far more pleasing.” (Commentary on Psalm 33). * Thomas Aquinas Roman Catholic theologian wrote, “instrumental music as well as singing is mentioned in the Old Testament, but the church has accepted only singing on account of its ethical value” . . . Therefore their use is unwise, and consequently the Church refrains from music instruments” (Summa Theologica, Question 91, Article II). Alexander Campbell great preacher and scholar of our Restoration Movement wrote, “That all persons who have no spiritual meditations, consolation and sympathies of renewed hearts, should call for such aids is but natural. Pure water from the flinty rock has no attraction for the mere toper or wine bibber. A little alcohol, or genuine Cognac bandy, or good old Madeira is essential to the beverage to make it ruly refreshing. So to those who have no real devotion or spirituality in them and whose animal nature flags under the oppression of church service, I think that instrumental music would no only be a desideratum, but an essential prerequisite to fire up their souls to even animal devotion. But I presume to all spiritual-minded Christians, such an aid would be as a cowbell in a concert.” (Millennial Harbinger, Series 4, Vol. 1. p. 581). (These quotes are cited by James Tolle in his excellent tract, Instrumental Music in Worship.) Keep this information safely stored and when anyone seeks to convince you that our congregational a cappella singing is only our tradition, share it with them, for they obviously know not the Scripture nor the past history of the church. DISCUSSION QUESTIONS 1. Discuss the “innovations” to the worship of the early church mentioned by McClintock and Strong. 2. Discuss Neander’s point about sacred music that had become theatrical and artificial. Could such happen today? 3. Are we alone in our opposition to the use of instruments in our worship? 4. Does the New Testament address the question of praise worship? What does it tell us? 5. At what point in time were instruments of music first introduced into the worship of churches? **** “Praise ye Jehovah; for it is good to sing praises unto our God” (Ps. 147:1). 40 CHRIST PLACED THE LEADERSHIP OF HIS CHURCH IN THE HANDS OF ELDERS "The elders . . . I exhort . . . tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God . . . And when the chief shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away" (I Pet. 5:1-4). To be appointed an elder in Christ's Church is not an honorary title to be bestowed upon a person. It is rather a sacred trust, a task to be performed, a responsibility to be assumed. Two hurtful extremes are often observed when the selection of elders is considered. One is such a rigid interpretation of the qualifications that no human could attain them. Endless wrangles are engaged in and in the final analysis no elders are had. The other is, no attention is paid to the qualifications. Men are chosen because of length of time in the church, business or social position, popularity or other bases. This results in churches paralyzed by incompetent leadership. The careful student of scripture sees that the elder's office is one of work to be done. A man cannot adequately do the work unless he has those qualifications set forth by Paul. A church can rise no higher than its leadership. It is imperative that we understand what the Scripture says on this vital theme. WHAT IS THE ELDER'S RESPONSIBILITY? The work is set forth in the words that describe the office and officers. Episcopos is translated overseer or bishop (Acts 20:28). These men must oversee, or superintend the church. This likewise implies that elders are not to attempt to do all the work of the congregation but to lead and guide the members of the flock in doing it. Presbuteros is translated elder (Tit. 1:5). This tells us the leader must be an older man. It doubtless points back to the elders of the Jewish synagogue who were the authorities and teachers of the religious community, responsible for the progress of the congregation in the divine teaching. Poimeen is rendered pastor or shepherd (I Pet. 5:1-2). The elder's work is like the Palestinian shepherd's of the first century. He is to do the work of a shepherd in leading the flock. He is responsible for the flock's general welfare, protecting, nursing, seeking for strays, and feeding them. "The good shepherd layeth down his life for the sheep" (John 10:11). Again, "the good shepherd knoweth his own and his own know him" (John 10:14). This beautifully pictures the elder's work. Much more emphasis needs to be placed on the elder's role as pastor of the flock. A reading of Acts 20:17-29 shows that the words elder, bishop, pastor and shepherd all refer to the same class of leaders in the church. The different terms describe different aspects of the same office. SPECIFIC DUTIES OF ELDERS "If a man seeketh the office of a bishop, he desireth a good work (I Tim. 3:1). Negative Restrictions. * Peter says that elders are to take the oversight, but "not of constraint, but willingly . . . ” (I Pet. 5:2). The man who says he did not want the office, but others insisted that he take it should step aside. * "Nor yet for filthy lucre." The man who would seek the sacred office for mercenary gain is unworthy of the name Christian, much less the eldership. The man who would oversee best must serve the most. He is no lord over the church. * "Neither as lording it over the charge allotted to you." Christ taught that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you; but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant" (Matt. 20:25-27). Positive Obligations are set forth in Scripture. 1. "Take heed unto yourself." The man who would serve must daily appraise himself, try himself to see that he is in the faith (II Cor. 13:5). He has need for constant recourse to the soul-revealing, soul-strengthening Word of God. 2. They must also "take heed to all the flock" (Acts 20:28). Elders cannot afford to concentrate their attentions on just a few of the flock. It must be all of the flock; young, old, rich, poor, men, women, weak and strong. Taking heed demands that the elders make it a point to become personally acquainted with their flock. 3. They must protect the flock from wolves and schismatic (Acts 20:28). Satan constantly seeks to gain an advantage over the church. Elders are guardians against this insidious foe. 4. Because of the threat of divisive elements, elders must be on watch (Acts 20:31). They must be "spiritually alert." Elders need to be informed on trends and attitudes in the church and the world that might threaten the welfare of the Lord's family. Likewise they need to know the men that are invited to fill the pulpit for the church. Every classroom teacher should be under careful supervision. 5. An admonition often not connected with the responsibility of the elders is in Acts 20:35. In the same conversation as all the above, Paul said, “help the weak... remember the words of... Jesus...it is better to give than to receive..." They are to exemplify this generosity. 6. To Titus, Paul writes that elders are to "be able to exhort in the sound doctrine and convict the gainsayers" (1:9). We see here the meaning of the qualification "apt to teach." The elder must be a good and regular student of God's word. Moreover he must be capable of expressing his knowledge to others. 7. Christians and elders in Thessalonica were told to "admonish the disorderly, encourage the fainthearted. . . be longsuffering toward all” (I Thess. 5:14). To be an elder means footwork, it means many long nights with the disorderly and the fainthearted. Patience in dealing with the weaknesses of a flock of human Christians is an absolute must in the elder. He must be able and willing to suffer long. 8. Christians overtaken in a fault must be restored (Gal. 6:1). Elders must lead the congregation in this work. Like the faithful shepherd searches for the lost sheep, so must the shepherd of the church seek those who go astray. 9. It is the solemn duty of the bishop to watch in behalf of the souls of the disciples with whom he is charged (Heb. 13:17). Note this, my brethren who fill this sacred position, you shall give account to the Father of each of those souls! May it be with joy and not with grief. 10. Upon the elders falls the responsibility to exercise discipline toward those who persist in walking disorderly (II Thess. 3:6, 14-15). This is perhaps the most sadly neglected command in all of God's Word today. All about us we see the tragic fruits of this dereliction of duty. May the future hold a better report as elders perceive more clearly their duty as bishops of the church. 11. God expects elders to be examples to the flock, worthy of following (I Pet. 5:3). There can be no "do as I say, not as I do" attitudes in Christian elders. Like Paul, they must say, "Be ye imitators of me even as I also am of Christ" (I Cor. 11:1). This throws a clear light on many other of the qualifications. His reputation must be kept blameless. He must not be self-willed for this would excite self-will in those whom he would lead. It would also cause him to lord it over the flock. He cannot be soon angry, neither can he be given to wine. He must love good men and show hospitality. Just and sober he must be. All of these and others of the qualifications make him the ideal Christian man who can lead others. In prayer, Bible study, attendance of church services, liberality and soul-winning he must be exemplary. When he must correct the disobedient, they can point no finger at him. Satan cannot discredit him before the church or community. The qualifications which many view as well nigh impossible to attain are with the exception of some four or five expected of all mature Christians. Not all must be older, married males with believing children: and capable of teaching publicly, but all must have the other qualifications. Serious thought given to this would likely humble many who have made a profession of being elder critics! SOME GENERAL OBSERVATIONS In order to do his work well, an elder needs a good working knowledge of the Bible and knowledge and awareness of what is happening throughout the brotherhood. He should know of good works being done elsewhere. Perhaps such can be done at home. He certainly should be aware of problems, attitudes and teachings that are causing division or hindering the work of the Lord. Ignorance in this area has brought grief to many whose flock was scattered by a problem they did not know existed till it came upon them. To serve well, one should be abreast of the mission work being done throughout the world; the needs of workers and opportunities to spread the gospel. An acquaintance with Christian schools is helpful in directing the youth of the church to a good Christian education and preparation for life. Surely the elder should have a knowledge of conditions in the local community, the nation and world that might pose problems or open doors to the church. There needs to be a healthy interest in the cause of Christ in general and in the area where one serves. There should be acquaintance and fellowship with neighboring congregations. Churches need to work closely together to do the best job for the Master. We need the encouragement of one another. Today there is far too little of this "brotherhood." As one brother has said, "If the non-cooperative brethren knew how little we cooperate, they would fellowship us." Last, a man who is a pastor, must understand human needs and problems and be willing to help. Too long we have chided sectarian pastors while our pastors (elders) have turned their pastoral work over to our preachers. Surely the mature elder with years of experience as a husband, father and Christian should be a better marriage counselor, or family advisor than the young preacher who may yet be unmarried. Was there ever so great a work as that of an elder in the church of God? If a man, occupying the office, cannot or will not do the work of an elder, he should resign his position that more capable and willing men may do the job properly. May God's richest blessings be on those who labor faithfully in the greatest of all works. DISCUSSION QUESTIONS 1. Discuss the two hurtful extremes that frequently arise when the selection of elders is being considered. 2. Discuss the responsibilities God has laid upon those who lead his church. 3. How does understanding the responsibilities of elders help us to properly understand the qualifications? 4. If an elder was qualified to lead one congregation, would he necessarily be qualified to lead another should he relocate? 5. In what sense is an elder a pastor of a church? **** To elders who faithfully lead God’s flock, Peter writes, “And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away” (I Pet. 5:4). 41 GOD ORDAINED THAT PREACHERS SERVE HIS CHURCH BY TEACHING HIS WORD While Scripture plainly sets forth the qualifications of elders, no such list is given for preachers. Paul, in I Timothy 4:6-16, provides a concise summary of the preacher's life and work. The preacher who conforms to these instructions will be a good minister of Christ Jesus. 1. A good minister is, first of all, a servant, for that is the very meaning of the term diakonos. In his work he serves God, the church and his fellow man. Jesus taught that "whosoever would become great among you shall be your servant" (Matt. 20:26-27). He who seeks glory, honor and special treatment should not be in the pulpit. 2. He will put his brethren in mind of God's truth (I Tim. 4:6a). The Greek suggests, not to issue orders, but to counsel and advise. Paul recommends the opposite of the drill sergeant who barks his orders in a pugnacious way. 3. He finds his own spiritual nourishment in the gospel which he always follows (I Tim. 4:6b). No teacher can effectively give out without first taking in. A good minister is a habitual student, feeding and strengthening his soul day by day. “Nourished” is a present participle and suggests continuing activity. The day a preacher ceases to study he begins to atrophy and die. 4. He refuses the profitless theories of false teachers (I Tim. 4:7a). He has no time for myths and speculations. Human traditions are vain (Matt. 15:9). Human philosophy is deceitful (Col. 2:8). Such theories have no vital relationship to salvation. 5. He exercises himself unto godliness (I Tim. 4:7b). As an athlete trains his body, so the preacher trains his soul. Even Paul had to discipline himself to keep his body in subjection lest he be rejected (I Cor. 9:27). Spiritual growth never just happens. It must be conscientiously developed. 6. His hope is set on the living God (I Tim. 4:10). A preacher whose hope is set on a higher salary, a larger congregation or brotherhood recognition needs to revise his values. The deluded sectarians who once proclaimed that their God was dead could never be good ministers with “hope set on the living God.” 7. He labors and strives in his ministry (I Tim. 4:10a). The word “labor” suggests working energetically to the point of weariness. A lazy man has no business in the ministry. Truly Paul said it is "the work of an evangelist" (II Tim. 4:5). The public delivery of the sermons and classes is but the culmination of a week of study and preparation. Add to this, visiting, the evangelizing, the problem solving, the exhorting, consoling and counseling and one begins to appreciate the work of a good minister. 8. He commands respect by his exemplary conduct (I Tim. 4:12). Some might despise his youth if he is young, but his mature Christian conduct will command respect. Plato responded to false accusations by saying, "Well, we must live in such a way that all men will see that the charge is false." Most attacks are best answered this way. A good minister is an example in word. His speech will always be with grace, seasoned with salt (Col. 4:6). His manner of life will "be worthy of the gospel" (Phil. 1:27). Toward all, he will reflect agape love, i.e., an unconquerable benevolence that seeks the good of others, regardless of how they treat him. He will exhibit faithful loyalty to Christ. His moral life will exhibit purity and allegiance to Jesus' standards. The Roman governor Pliny wrote to emperor Trajan of his Christian subjects, "They are accustomed to binding themselves by an oath to commit neither theft, nor robbery, nor adultery, never to break their word, never to deny a pledge that has been made when summoned to answer for it." The world will have little use for Christianity until it produces the best people in society. A good minister will be the best citizen in his community. 9. He gives heed to reading, exhorting and teaching (I Tim. 4:13). While his private reading is indispensable, it seems that here he refers to the public teaching of the church. Scripture should be publicly read as in the synagogue, men should be exhorted to obey its precepts, and doctrines should be taught and explained. A good minister will never scrimp on the amount of scripture used in his lessons. Good sermons don't just happen. Rather, they are the result of giving much heed. 10. He earnestly and diligently gives himself wholly to his work (I Tim. 4:15). A good minister has one grand aim in living, which is preaching the gospel! Any less commitment results in mediocrity. In I Kings 20:35-40 we read of a "servant who was busy here and there" and allowed his prisoner to escape. So have many preachers failed in their responsibility to God because they were too busy here and there with a hundred trivial jobs. A good preacher cannot be the errand boy and maintenance man of the congregation. 12. He takes heed to himself and his teaching (I Tim. 4:16). Self examination and approval are essential to faithful service (II Cor. 13:15). 13. His progress is evident to all (I Tim. 4:15). Preachers must grow or fossilize. A congregation will outgrow a static preacher. If, however, a preacher is to continually grow in his knowledge and ability, the flock must be willing to cooperate by helping him to do so. 14. He saves souls for the Lord (I Tim. 4:16). All else looks to this one chief end. Are souls being brought to salvation? Without this nothing else matters. Oratorical power, knowledge of Bible languages and expansive scholarship are but sounding brass and clanging symbols if in the end no sinners are brought to repentance. "Dear God: help every preacher to be a good minister in your sight, and help every Christian to encourage him to that end." In Jesus name. DISCUSSION QUESTIONS 1. Where do we find the qualifications of a gospel preacher? 2. Scripture refers to preachers with the following terms, preacher, minister, servant, evangelist, soldier. Discuss the meaning and significance of these terms. 3. Why is it important that members of a congregation understand the responsibilities and duties of their preacher? 4. Discuss ways in which we can assist our preacher in doing his work in an effective way? 5. Most of our neighbors refer to their preacher as their “pastor.” We do not. Discuss why this is the case. **** “Preaching is to break the hard heart, and to heal the broken one” (John Newton). 42 CHRIST’S WILL FOR WOMEN IN HIS CHURCH What a sad and dreary world it would be if there were no mothers, wives and daughters to bless our lives and homes. Surely among the most precious gifts of God to man was the gift of women. GOD’S WILL FOR WOMEN To properly address the several false doctrines regarding women, we would do well to review first what the Bible teaches about her role, her privileges and limitations. In creation "Adam was first formed, then Eve" (I Tim. 2:13). In the fall, "Adam was not beguiled, but the woman being beguiled hath fallen into transgression" (I Tim. 2:14). Paul further reasons, "For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God; but the woman is the glory of the man" . . . for neither was the man created for the woman; but the woman for the man" (I Cor. 11:7-9). In the light of the above facts God instructs that "wives, be in subjection unto (their) own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the church" (Eph. 5:22-23). Older women are reminded to "train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed" (Tit.2:4-5). To Timothy Paul writes, "I desire therefore that the younger women (KJV) marry, bear children, rule the household . . . " (I Tim. 5:14). Thus in the home relation we see women’s role as one of subjection to her husband, gladly accepting the privilege of motherhood and the responsibility for the domestic well-being of her family. Her position in the church is also spelled out by Paul. "In all the churches of the saints, let the women keep silence in the churches; for it is not permitted unto them to speak; but let them be in subjection as also saith the law . . . for it is shameful for a woman to speak in the church" (I Cor. 14:33-35). To Timothy he writes, "Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness . . . " (I Tim. 2:11-12). Thus her role in the church is one of subjection and quietness, allowing the men to fill the public roles of elders, preachers and teachers of mixed public assemblies. FALSE VIEWS ABOUT THE ROLE OF WOMEN False teachings are of two general kinds: a. That which allows what God forbids. b. That which forbids what God allows. We shall review a number of these faulty views and examine them in light of the Scriptures. Some would allow women to preach and teach "over men.” In days past, this was primarily seen among Pentecostal and Nazarene types of churches. Today mainline Protestant churches such as the United Methodist, Episcopalians, Disciples of Christ and others have opened their pulpits to women. Arguments for Women Preachers Refuted Those who allow women to preach, reason that if God calls them to preach, that would authorize them to do so. The problem with this is two fold. a. God does not call anyone to preach in a supernatural way. He called apostles and prophets for their special work and then inspired them to do it as in Paul's case (Gal. 1:11-16). Today he calls all sinners to Christ through the gospel (II Thess. 2:14) and in that same gospel record he charges us to preach the word (II Tim. 4:1-2). In the same Bible he prohibits women to teach or have authority over a man (I Tim. 2:12). The "call to preach" claimed by women is a figment of their imagination. It is wishful thinking, fulfilling the desire of their hearts. b. God would not call a woman to do that which he has already expressly forbidden. To do such would make his will contradictory and untrustworthy. It would discredit his immutability, making him as unreliable as man. James assures us that there is no variation with him (Jas. 1:17). Defenders of women preachers cite Galatians 3:28 which says that in Christ "there can be no male and female" and conclude that a woman may do anything a man may do. It is a fundamental rule of interpretation that a meaning cannot be attached to a verse that sets it at odds with other plainly spoken teachings of Scripture. Their use of Paul's words in Galatians flies in the face of his message to the Corinthians and Timothy. To the Corinthians he says: "Let the women keep silence in the church" "It is not permitted unto them to speak" "For it is shameful for a woman to speak in the church" This was the belief and practice "of all the churches of the saints" The words he wrote were "the commandment of the Lord" (I Cor. 14:33-37). To Timothy he modifies his prohibition by saying "I permit not a woman to teach, nor to have dominion over a man, but to be in quietness" (I Tim. 2:12). The view expressed by those promoting women preachers makes the Word of God confusing, contradictory and unreliable. Some argue that Paul's prohibition was not God's will at all. Rather, they say he was a bachelor who did not want to see women given equal opportunity to lead the church, or that he was confused by the customs and culture of his day. They conclude that we moderns are not bound by Paul's obsolete opinions. This view is immediately discredited by Paul's twofold affirmation that it was already the practice of all the churches, and that the words he wrote were the commandment of the Lord. Further if this part of Paul's teaching was his personal (erroneous) opinion, how can we know which parts of his teaching are from God and which parts opinion? The same could be asked about the entire Bible. Of course those liberal churches that have joined the "feminist movement" and opened their pulpits, do not see the Scriptures as divinely inspired and authoritative for any matter. We remind them however that the words that Jesus spoke will judge them in the last day (John 12:48). It is often said that "regulations such as these are simply traditions of the early church and thus not of binding force. The church of every age determines what traditions will be held." While we grant that there are numerous special customs and human traditions that are not matters of salvation, we dispute that whether a woman can teach "over a man" is one of them. Scripture does not treat it as such. There is a plain, unequivocal prohibition of the practice. The reasons given have to do with creation and fundamental male/female relationships as ordained by God for every age. Closely akin to the foregoing discussion is the practice of appointing women as elders or rulers over congregations of disciples. This has been seen in some Presbyterian and Disciples of Christ bodies. However Paul's instructions relating to the qualifications of elders clearly show the fallacy of this practice, for the bishop must be "the husband of one wife" (I Tim. 3:2). Also the very word bishop, which means overseer, would keep a woman from the post, since she is forbidden to have dominion over a man (I Tim. 2:12). The pronouns used in reference to elders always are masculine and elders are to be entreated as fathers (I Tim. 5:1). Those who would place women in the pulpits of churches or in the office of elders do so in the face of Bible authority and stand condemned thereby. Faithful Christians honor God's law in this and all other matters. It should be stated for balance sake that a woman may teach other women and children without transgression of the verses cited above. In fact if no men are present a Christian woman could teach, lead singing, preside at communion and even baptize. However as soon as Christian men are present to assume these leadership duties, a godly woman will gladly relinquish them. It was an erroneous teaching that forbade women to teach classes of children or ladies for in those she did not teach “over a man.” Rather she was assigned her responsibility by the elders and did what Paul instructed women to do in Titus 2:3-4. Some False Views Regarding Women A number of erroneous teachings have arisen about the role of women in the home and church. We will consider several of these false doctrines. The Roman Catholic church falsely teaches that certain women who choose to devote their lives to serving God must take a vow of chastity. "The vow of chastity consists in a promise made to God to refrain from matrimony and all sins of impurity.1 The Scripture condemns this by saying "Let marriage be had in honor among all, and let the bed be undefiled . . . " (Heb. 13:4). Paul wrote that when some fell away from the faith they would teach demonic doctrines such as forbidding to marry (I Tim. 4:1-3). It is conceded by Catholic scholars that laws of celibacy originated no earlier than Council of Elvira early in the fourth century.2 Thus enforced celibacy of men or women is rejected as a false teaching that is contrary to God's word. Some Forbid Makeup and Jewelry Many churches of the “holiness variety” forbid their women to wear makeup and jewelry. Their rationale for this is based upon two verses. "In like manner, that women adorn themselves in modest apparel, with shame-fastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works" (I Tim. 2:9-10). Peter writes; "whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price" (I Pet. 3:3-4). An analysis of these verses shows the following contrasts: God Wants Women: 1. To adorn themselves in modest apparel; 2. With shamefacedness; 3. And sobriety; 4. As becometh women professing godliness; 5. Adorning the hidden man of the heart in incorruptible apparel of a meek and quiet spirit. God Does Not Want Women: 1. To adorn themselves with braided hair, gold, pearls or costly raiment; 2. To put emphasis on outward apparel to the neglect of the inner man. The context shows that he is prescribing the modest life style and fashion of godly women. This is done by contrast. The godly sister's emphasis is on the inward man of the heart, while the worldly woman concentrates on the outer, physical body. If the words are taken literally, they ask more than anyone is willing to grant. Peter says "let it not be the . . . putting on of apparel." All would qualify this by understanding it to mean that she must not put on immodest apparel or devote so much time and interest to the outer man's apparel that she neglects the inner man. If we understand it literally, then along with no gold, would be no apparel. It is also noteworthy that those who forbid jewelry and makeup do not forbid their women from styling their hair. Often they have elaborate coiffures - usually a few years out of date, lest they be offensive to their peers. While any woman may choose to use no makeup or jewelry, no one has the right to forbid these if they are used in a modest, discreet fashion. Some Think Women Exist Only to Serve Men Besides being totally selfish, this view fails to recognize that woman is made in the image of God even as the man is (Gen. 1:27). This mistakes the divine decree of submission for subjugation. Such men overlook their duty to "love (their) wives, even as Christ also loved the church, and gave himself up for it" (Eph. 5:25). They do not hold the high view of women expressed in the poem of the Worthy Woman in Proverbs 31:10-31. Such men are often found to physically and mentally abuse their women. But Paul speaks to that in Ephesians 5:28-29: "Even so, ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself; for no man ever hateth his own flesh; but nourisheth and cherisheth it, even as Christ also the church." Even as a rational man would not beat himself, so he would not abuse his wife. The golden rule of Jesus would forbid such abusive attitudes toward women (Matt. 7:12). For if a man treats his wife as he would want to be treated, he would love, honor and respect her as a person made in God's image. He would respect her inherent dignity and worth. A prudent wife is a gift from God (Prov. 19:14). Her price is far above rubies (Prov. 31:10). In considering false teaching relating to the role of women, we cannot overlook the pernicious philosophy of the "women's liberation movement." These folks, rejecting the Scriptures as authoritative, refuse to accept God's guidelines for the respective roles of men and women in the home, church and society. Paul, directed by the Holy Spirit, wrote, "wives be in subjection to your husbands as is fitting the Lord" (Col. 3:18). When the feminists refuse Paul's words they “rejecteth not man, but God who giveth his Holy Spirit . . . " (I Thess. 1:8). The things Paul wrote "are the commandment of the Lord" (I Cor. 14:37). In reality the commitment of the feminists is to a different god and religion. The god is power and the religion is Secular Humanism. Their creed is set forth in the Humanist Manifesto I, II. It is not to be expected that people devoted to a different system would honor the decrees of Jehovah. The tragedy is that they find comfort and shelter within churches that profess allegiance to God and His Word! In summary, we affirm that God's plan for woman, when observed by both sexes, brings the highest degree of happiness to the home and the church. Woman's role of subjection does not imply inferiority. It does not forbid her to teach the Bible in situations where she is not over men. Nor does it forbid her to exercise authority and leadership in areas other than the church. Her divinely given role is no insult to her intelligence and talent. The history of humanity from the fall to the present time has been blighted by the subjugation and oppression of women. The only exception to this dark record is in those areas where the light of God's word has enlightened the minds and hearts of men. Rather than resist the limitations God has placed on them, women should rejoice and thank him for the benefits his system as brought unto them. __________ End Notes 1. Bernard Von Acken, A Handbook for Sisters, St. Louis: B. Herder Book Co. 1930, p. 265. 2. T. Lincoln Bouscaren, Canon Law, A Text and Commentary, Milwaukee: The Bruce Publishing Co., 1946, p. 111. DISCUSSION QUESTIONS 1. What is the basis on which the inspired writers construct their teaching about the role of women in the church? 2. Feminists argue that the Bible’s restrictions on women in the church are obsolete and not applicable in our Postmodern age. Discuss how this view affects all other teaching of the Bible. 3. Some modern women think the Bible’s teaching about their place in the life of the church is oppressive. Discuss this. 4. Have some Christian men imposed unnecessary restrictions on the activities on Christian women? Discuss. 5. Paul says in Galatians 3:28 that there is no male nor female in Christ. Discuss the meaning of this. **** “Virtue, modesty, and truth are the guardian angels of woman” (Colton). 43 GOD’S DISCIPLINE FOR HIS UNRULY CHILDREN God created man with the ability to discipline himself. However, the fact is we all need occasional corrective discipline as we live on earth. Knowing our need, God has provided appropriate discipline for each aspect of our lives. Without adequate discipline, we usually make a mess of our personal lives. We also disrupt the lives of others . . . and the church. The writer of Hebrew says, “My son, regard not lightly the chastening of the Lord . . . For whom the Lord loveth he chasteneth . . . For they (our fleshly fathers) indeed for a few days chastened us . . . but he (Jehovah) for our profit that we may be partakers of his holiness” (Heb. 12:6-11). God reminds us that youngsters need discipline if they are to grow up successfully. Solomon had much to say about parental discipline. “Foolishness is bound up in the heart of a child; but the rod of correction shall drive it far from him” (Prov. 22:15). “Train up a child in the way he should go . . . ” (Prov. 22:6). “He that spareth his rod hateth his son, but he that loveth him chasteneth him betimes” (Prov. 13:24). Parents who honor God will see that their children are properly and lovingly disciplined when such is needed. God ordained government to discipline unruly members of society. Paul explains that “. . . the powers that be are ordained of God . . . For rulers are not a terror to the good work, but to the evil . . . for he is a minister of God to thee for good. But if thou do that which is evil, be afraid, for he beareth not the sword in vain: for his is a minister of God, an avenger for wrath to him that doeth evil . . . ” (Rom. 13:1-4). Christians are instructed to pray for rulers, “that we may lead a tranquil and quiet life . . . ” (I Tim. 2:1-2). It is sad that so many of our neighbors have to feel the heavy hand of the law and courts because of their lawlessness. When parents fail to train and discipline their offspring they are likely to have serious problems in adulthood. While young, children must be taught to respect other people and their property. They must be trained to obey the laws of the land, and those administrators and officers whose job it is to enforce the law. They must understand the importance of respecting people in positions of authority. Young people whose parents fail to so teach them will very likely have to be disciplined by lawmen and courts. Fines, imprisonment and in extreme cases even by death is a hard price to pay for parental negligence. If a society is to survive it must have discipline. The alternative is anarchy. To protect his church God also provided a means for her to discipline her unruly members. Sadly, not all of the Father’s children always behave according to His will. Those whose conduct harms the church family must be disciplined to save their souls and to protect the church. * Factious people must be rejected if they refuse the admonitions of their spiritual shepherds (Tit. 3:10-11). Factious people are quarrelsome and divisive. They can do great harm to the church. * Those who cause divisions and occasions of stumbling contrary to the doctrine of Christ must be marked and shunned ( Rom. 16:17). To mark them means to take note of them. Regardless of what they may say, such divisive souls do not serve Christ, only their own interests! They cannot be left to wreck the church. Their case demands discipline. * Disorderly disciples must be disciplined. To walk disorderly means to be out of step with the family of faithful disciples. At Thessalonica, there were members who were not working to provide their own needs. They were expecting to live off the labors of others. Paul ordered the church members to withdraw their fellowship from those lazy brethren (II Thess. 3:6-12). * Those who are immoral in their conduct are to be put away and shunned. In the church at Corinth a shocking situation had developed. A brother had taken his father’s wife. Not only was he guilty of grave sin, the church was likewise guilty for allowing him to maintain his standing in the congregation while involved in that incestuous relationship. Paul ordered them to “put away the wicked man” from their midst. With such sinners they were not to share table fellowship (I Cor. 5:1-13). Paul was concerned that their unbelieving neighbors would be shocked at the man’s conduct and their tolerance of it. * Those who stubbornly refuse to be reconciled to an offended bother are to be treated as heathen and publicans. This final rejection would come only after three attempts at reconciliation (Matt. 18:15-18). * Those who are unwilling to abide in the teaching of Christ are to be rejected (II John 9-11) Since they have not God, they are not to be allowed the use of our homes or meeting places to propagate their error, nor are we to encourage or assist them in anyway, lest we be partakers in their evil deeds. One would think that those who identify themselves with the church would all be godly people, who live sober, righteous and godly lives. Sadly such is not always the case. Just as good parents, we prefer not to have to discipline our brothers and sisters. But rather than see them jeopardize their souls and hurt the church family we will follow God’s instructions and discipline them. Such action will not be undertaken from hatred or spite, but from love for the sinner and concern for the church of our Lord Jesus. DISCUSSION QUESTIONS 1. Can a person live a successful life without some measure of discipline? Discuss. 2. In what does God’s discipline consist? 3. Discuss the need for disciple for those growing up in Christ and children growing to maturity. 4. Discuss the six categories of people in the church who need discipline. 5. Discuss reasons why church discipline is such a rare thing in our society today. **** “For whom the Lord loveth he chasteneth” (Heb. 12:6). 44 CHRISTIANS REJECT THE SPECULATIONS OF PREMILLENNIALISM Thinking folks are amazed at the wild speculation of the various teachers of premillennialism that seems to dominate the religious book market, the journals of most conservative denominations and the religious broadcast media. Almost weekly some new discovery is announced: the man of sin has been identified, Armageddon is just around the corner, the mark of the beast has been spotted, the State of Israel is ready to fulfill Bible prophecy. The date of Christ's return has been repeatedly set and then abandoned. The absurdity of this religious game playing would be humorous if it not for the precious souls being led astray by its false teachers. A few clearly stated Biblical facts forever refute this ancient heresy. God is omnipotent. Therefore, the Jewish nation could not thwart his plan to establish his kingdom in the days of the Roman kings (Dan. 2:44). Christ established his kingdom and first century saints were citizens of it (Col. 1:13; Rev. 1:6). Christ now reigns on David's throne in heaven (Rev. 3:7; Acts 2:29-33). No one knows the date of Christ's return (Matt. 24:36). When he does return, there will be one general resurrection of the good and the evil (John 5:28-29). These and many other plainly stated Scriptural truths destroy once and for all the foundations of this false system. Why is Premillennialism So Popular? The burden of this lesson is to try to understand why this anti-Scriptural teaching is so widely received. It is startling to observe that it is the cause celebre of most of the evangelical churches. Generally speaking only the Lutherans, conservative Presbyterians, Mennonites and Churches of Christ are free from its taint. Most other bodies are infected to some degree. The following reasons help to explain why this strange, contradictory teaching has such an attraction and hold on people's minds. A. Paul writes of people who believe a lie, "because they receive not the love of the truth . . . but had pleasure in unrighteousness" (II Thess. 2:10-12). Those who have had much experience in trying to teach people who hold this view have observed this amazing lack of interest in those plain, simple truths of God that nullify the millennial heresy. Jesus spoke of a kind of person who "seeing, saw not and hearing, understood not." "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart . . . " (Matt. 13:14-15). B. Some folks are attracted to the bizarre and incredible. The more unbelievable the proposition the more eagerly they rush to embrace and then cling to it. We see this spirit demonstrated in the huge crowds lined up to view the freak shows at the fair and the masses that pay their money to see movies based upon the occult, the ghoulish and the impossible. Perhaps the human race is not so far removed from the primitive superstitions of yesterday with witches, ghosts and apparitions of demons. Premillennialism abounds with spicy fruits for the superstitious souls. C. Premillennialism appears to answer question of the unknown future. Men have always had an insatiable desire to know what lies beyond the curtain of tomorrow. With its predictions of the date of Christ's return and the end of the world, it attracts these date seekers even as astrology does its disciples. D. There are people who relish the thought that they have discovered a mystery that others have not found. This, in their proud minds, elevates them and makes them superior. The infamous Gnostics of the early Christian centuries suffered from a similar illusion. Thus false pride and a superior attitude is at least one of the many causes. It will not take many encounters with such teachers to see this elitist attitude demonstrated. Paul warns against being lifted up with pride lest we "fall into the condemnation of the devil" (I Tim. 3:6). E. Some folks are prone to be naive and gullible in religious matters. They do not like to expend the mental energy required to think for themselves. They reason, "Let the preacher do the studying and then explain it to me." Thus they are like baby birds, they trustingly open wide their mouths to whatever the preacher brings them. Such people need to take heed to all those verses that stress individual responsibility for faith. Study to show yourself approved unto God, "rightly dividing the word of truth" (II Tim. 2:15). The Bereans were commended because they searched the Scriptures daily to see if the teaching was true (Acts 17:11). In judgment each one of us will give account of himself before God (Rom. 14:12). F. Some people believe this lie because they have been told that they are supposed to believe it in order to be faithful. They have the sheep complex; they blindly follow their leaders. They should remember that the Judas goat leads the flock into the slaughter pens. God never intended for his people to be blind followers of blind teachers. He warned us that both will fall into the pit (Matt. 15:14). John admonishes us "Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world" (I John 4:1). G. Some blindly hold to premillennialism because they have heard it proclaimed in a bold, matter of fact way all their lives and they have never thought to question it. Long ago the propagandists learned that a lie oft repeated is soon held to be truth by the thoughtless masses. The early church had men miraculously endowed by the Holy Spirit to be discerners of spirits (I Cor. 12:10). Though inspiration has past, each of us needs to measure what we hear by the infallible Word of God. Jesus warned "Take heed what ye hear" (Mark 4:24). H. There are some Bible students who have fallen into the trap of premillennialism because they have failed to rightly divide the word of truth (II Tim. 2:15). By that we mean that they co-mingle Old and New Covenant promises. They have not compared Scripture with Scripture to learn of God's fulfillment of his promises to Israel. They fail to distinguish between figurative and literal language. It has well been said that a correct hermeneutic will destroy the premillennial doctrine. I. Most believers in premillennialism have not taken the time to review the spotted history of the many millennial movements and thus to discover their numerous false predictions and contradictions. Most glaring are the predictions of Christ's return by William Miller of the Adventists and Judge Rutherford of the Jehovah's Witnesses. One of the recent mistaken premillennial prophets is Hal Lindsey who has repeatedly set dates for the Master’s return, only to see them proven false. Moses said “When a prophet speaketh in the name of Jehovah, if the thing follow not nor come to pass, that is the thing which Jehovah hath not spoken; the prophet hath spoken it presumptuously . . . " (Deut. 18:22). J. Shrewd false teachers have taken advantage of the ignorance and credulity of the believing masses. They feed them their sorry diet of speculation for the notoriety and wealth it brings them. "By their smooth and fair speech they beguile the hearts of the innocent" (Rom. 16:18). They are "false teachers, who . . . bring in destructive heresies . . . bringing upon themselves swift destruction" (II Pet. 2:1). They make merchandise of non-discerning believers. Brethren it is not enough that we do not believe these strange doctrines of men. Our task is two fold: a. To fortify the faith of our brethren lest they be led astray. b. To liberate those held captive to this false system of premillennialism. May God give us wisdom to understand the issues and the courage to press the battle in Jesus' name. DISCUSSION QUESTIONS 1. What does the term “premillennialism” refer to? 2. Discuss some of the reasons why so many people are attracted to this false doctrine. 3. Identify some of our religious neighbors that hold and promote this view. 4. Can you recall any failed predictions of the end of the world that occurred in your lifetime? Discuss. 5. Discuss those simple Bible truths that make premillennial speculation untenable. **** “A foolish man trades the one solid, simple truth he can understand for a dozen unfounded and unproven speculations.” 45 CHRISTIANS ARE THE TRUE ISRAEL OF GOD The bulk of the Protestant world mistakenly thinks that all Jews are still God's special people, that they will be restored to Palestine as a nation and the ancient Hebrew ritual resumed. As they erroneously think, all of this is supposed to happen when Christ comes back to reign on earth for a thousand years. What is commonly overlooked is the fact that all of those prophecies and promises that were spoken of Israel, of the coming messianic age, were not spoken of fleshly Israel, but of spiritual Israel, Christ's church. The five points that follow will prove this point conclusively. 1. Christians are now Abraham's seed. Paul declares this in Galatians 3:29. “If ye are Christ's, then are ye Abraham's seed, heirs according to the promise.” Again in Romans he reasons that Abraham is "father of all them that believe" (4:11). Although we are not literally fleshly descendants of Abraham, we are his spiritual descendants for we have the same faith he had. Today, God does not reckon sonship by the flesh. Rather, it is by the spirit. 2. Under Christ, Christians are the True Israel of God. "For neither is circumcision (being a Jew) anything, nor uncircumcision (being a Gentile), but a new creature. And as many as shall walk by this rule, peace be upon them and mercy, and upon the Israel of God." (Gal 6:15-16). Thus, Hebrews are no longer God's special people. Today, God's people are reckoned by grace, not by race. Paul stresses this point in Rom. 9:8, "It is not the children of the flesh that are the children of God, but the children of the promise are reckoned for a seed.” He reasons that Abraham "is the father of us all" (Rom. 4:16). 3. The church of Christ is now the Commonwealth of Israel. As Gentiles we were once alienated from the Commonwealth of Israel, but now in Christ we are made nigh by his blood. "So that ye are no more strangers and sojourners, but ye are fellow citizens of the household of God, being built upon the foundation of the apostles and prophets . . . " (Eph. 2:12-13, 19-20). God cast off the fleshy Jewish nation (Rom. 11:15). Yet He continues to save all who believe in Jesus, irrespective of nationally, adding them to Christ's church (Acts 2:47). 4. The church is the heavenly Jerusalem. The writer to the Hebrews said, "But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly of church of the firstborn who are enrolled in heaven . . . " (Heb. 12:22-23). So we see that it is not ancient Jerusalem in Palestine, but the Lord's Church that is the heavenly, spiritual Jerusalem and Mount Zion. Those many ancient promises concerning Zion in Messiah's day, find their fulfillment in the Church and not in Palestinian Jerusalem. 5. Christians are the true "circumcision" of God in this age. Thus Paul reminds the saints at Philippi, "For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh" (3:3). He also tells the Colossians that in Christ "ye were also circumcised with a circumcision not made with hands, in the putting off of the body of flesh, in the circumcision of Christ, having been buried with him in baptism . . . "(Col. 2:11-12). No literal fleshly circumcision is required today. But there is a likeness in baptism to circumcision. In the literal circumcision, the flesh was removed that kept a man from being identified with the covenant people, so in baptism the old life of sin is cut off and removed that the recipient might be numbered with God's people. Again Paul declares, "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith working through love" (Gal. 5:6). When the Jewish nation rejected Christ and murdered him, they forever forfeited their role as His special people. They cried, "His blood be upon us and our children" (Matt. 27:25). They made their choice. Not only the Palestinian Jews, but the Dispersion as well, generally thrust the gospel from themselves and judged themselves unworthy of eternal life (Acts 13:46). Because of this rejection, God turned his attention to we Gentiles (Acts 28:28). We stress again that it was national Israel that rejected the Savior and national Israel was rejected by God. "By their unbelief they were broken off"(Rom. 11:20). Today, each individual Jew stands before God on precisely the same footing as we Gentiles. They are either saved or lost, solely on the basis of their belief or disbelief in Christ. "And they (Jews) also, if they continue not in their unbelief, shall be grafted in, for God is able to graft them in again" (Rom. 11:23). Today, as always, there are a few of Abraham's fleshly descendants who believe in Jesus. They are saved and a part of the true Israel of God, not because of the blood in their veins, but because of the faith in their hearts. What a great privilege it is to we Gentile Christians to be joint partakers in the commonwealth of spiritual Israel and to share the rich blessings which God promises to all of Abraham's seed according to the promise (Col. 3:29). * I am indebted to James Bales’ book, New Testament Interpretation of Old Testament Prophecies, for the heart of this lesson. DISCUSSION QUESTIONS 1. Are the Jewish people still God’s chosen people and specially blessed by Him? 2. Whom does Paul identify as Abraham’s seed and the true Israel of God? Discuss. 3. How does one become Abraham’s spiritual son or daughter? 4. At what point did the Hebrew people cease to be God’s special people? 5. What is the status of the Jewish people before God in this present age? **** “There can be neither Jew nor Greek. . .for ye all are one man in Christ Jesus” (Gal. 3:28) 46 ETERNAL PUNISHMENT IS PROMISED FOR THE WICKED When Jesus spoke of the judgment and life to come he said, “And these shall go away into eternal punishment: but the righteous into eternal life” (Matt. 25:46). Across the ages the great majority of Christ’s followers have understood and taught that the punishment of the wicked will last just as long as the salvation of the righteous. Early in the fourth century Arnobius of North Africa was the first to set forth the idea that God would annihilate the wicked. Since that time there has been scattered individuals and groups who advocated some form of the annihilation doctrine. Faustus Socinus, a Polish theologian, held this view as do the Seventh Day Adventists and Jehovah’s Witnesses of our day. Originally all the major Protestant reformers and their disciples accepted the principle of everlasting punishment for the wicked. In the last century, as liberalism exalted human wisdom and eroded their faith in Scripture, many of their theologians have denied that a literal hell exists. Some have embraced the idea of universal salvation while others have concluded that the wicked will be spared by being annihilated. In the early days of our Restoration Movement Dr. John Thomas, a brother in Virginia, held that the wicked would cease to exist. He separated himself and started his own Christadelphian denomination. In recent years, a small handful of men have come forth with a replay of this old, discredited doctrine. Most notable was Edward Fudge who set forth his views in The Fire That Consumes. Consider these random observations regarding how long the wicked will suffer for their sins. * Although the Bible mentions everlasting or eternal punishment seven times, not once does it mention annihilation of the wicked. * Eternal life is often contrasted with eternal punishment, but never with annihilation. * The thought of annihilation is dreadful to those who are happily enjoying life, but to the condemned sinner, facing endless painful punishment, it would be a blessed relief. * Is it possible that Jesus meant to impress the impenitent wicked by threatening to put them out of all their misery? * The punishment of wicked men will be the same as that of wicked angels; not in annihilation, but in torment (II Pet. 2:4, 9; Jude 6). * In speaking of the future punishment of the wicked, Jesus says, it is a place where the fire is not quenched and where their worm dieth not (Mark 9:48). If they are annihilated how could this be? * In hell, there will be weeping and gnashing of teeth (Matt. 25:30), but this could not be the case of those annihilated. * If God had wished to tell us that hell is of limited duration he did a poor job of it for the overwhelming majority of people have concluded He meant unending punishment! * If God had desired to convince us that hell was truly everlasting in nature, how else could he have stated the case to make it clear to humanity? * If the words “eternal” and “everlasting” when used in relation to hell are not to be taken in their usual, literal sense, on what basis can we conclude that heaven is eternal in duration? * Annihilationists argue eternal punishment is inconsistent with God’s loving nature. Jesus was the epitome of love, grace and mercy, yet he repeatedly mentioned eternal punishment as the destiny of the wicked. The concept of everlasting punishment in hell does not fit well with the fuzzy philosophy of Postmodernism which rejects judgmentalism, personal responsibility and all things absolute. The doctrine of annihilation is appealing to a certain class of people. It provides hope to the wicked and their loved ones, that they will escape the reality of eternal punishment. They prefer this to the Bible’s depiction of hell as an eternal punishment which the wicked cannot escape! To teach annihilation is a warped, misguided compassion that is actually deceptive and extremely dangerous to those who base their hope on it. Silence about “weeping and gnashing of teeth” in the pulpits of churches will contribute greatly to the tragic population of hell. It is our responsibility is to remind men to “fear him who is able to destroy both soul and body in hell” (Matt. 10:28). Because we know “the fear of the Lord, we persuade men” (II Cor. 5:11). Rather than question the reality of hell, we need to teach people that the only time they can escape hell is now while this side of death (II Cor. 6:2). To promote this unfounded, speculative doctrine is to inflict another wound on the spiritual body of the Lord Jesus. DISCUSSION QUESTIONS 1. Which of our religious neighbors deny the doctrine of everlasting punishment for the wicked? 2. On what basis do folks deny everlasting punishment? 3. Had God wished for us to know that the wicked would suffer forever, what would be needed beyond what he has told us? 4. Discuss the Biblical reasons that persuade us that the punishment of the wicked is unending. 5. Discuss who will be responsible if a person is lost in hell. **** “If we cannot trust the Word of God regarding hell, how can we trust it regarding heaven?” 47 IT IS OUR TASK TO RESTORE NEW TESTAMENT CHRISTIANITY? Churches of Christ throughout the world are pleading for the restoration of the original Christianity of the New Testament. Perhaps you wonder, “Just what do you mean by this?” The question deserves a clear answer. Restore is defined “to bring back to or put back into a former or original state” (Webster). Applied to Christianity, it suggests that we are seeking to put the church of Christ back into its original state. But that suggests that the church has suffered deterioration over the years. Any person who carefully reads his New Testament and then examines the Protestant and Catholic versions of Christianity will be struck by the differences in the original and the modern varieties. Every aspect of primitive Christianity has suffered from attempts of men to change it to their liking. CHANGES * The form of church government has been changed from simple congregational government, with local elders, to a complex pyramid government over the universal church (Compare Eph. 1:22 & Phil. 1:1). * Names by which the church was known have been eclipsed by denominational names such as Anglican, Methodist, Lutheran (See I Cor. 1:2; Rom. 16:16). * The recipients of baptism have been changed by many from believing adults to infants (Note Mark 16:15-16). * The form of baptism has been altered by some from burial by immersion to pouring or sprinkling water upon the head (Compare Rom. 6:3-5). * The creed of the church has been displaced by human doctrines that overshadow the will of Jesus (John 12:48; II John 9-10). * The form of worship has suffered as additions and subtractions have been made (Compare Acts 2:42; Eph. 5:19). * The gospel plan of salvation has been obscured by schemes advocating salvation by good works, or by faith alone (See Acts 2:37-40; Jas. 2:24). * The unity of the one church has been shattered by denominationalism with its myriad of competing bodies (Compare John 17:20-23). These and other changes have robbed believers of a clear vision of what Christianity was originally like. The seriousness of the matter is seen when we recall that an all-wise, infallible God designed the church and that sinful, fallible men have presumed to change it. No one can ever hope to improve on God’s work. NOT A NEW DENOMINATION To restore does not imply that we create a new denomination, better than existing ones. Christ built his church (Matt. 16:18) and declared it to be “one body” (Eph. 1:22; 4:4). Denominational division is condemned in Scripture (I Cor. 1:10; Rom. 16:17). Even a better denomination would still be unacceptable, for it is the work of men competing with the true church of God. It is not in man that walketh to direct his own steps or to build his own church (Jer. 10:23). NOT A REFORMATION We do not propose to reform an existing denomination. Martin Luther and John Calvin set out to reform the corrupt, medieval Catholic Church. They learned, as did others, that such institutions are impervious to reform. A reformation is an “amendment of what is defective, vicious corrupt, or depraved” (Webster). Had the reformers succeeded in correcting some, or all the abuses of Catholicism, the finished product would still have been the Roman Catholic Church, not the church the Lord established in Jerusalem (Matt. 16:18). Our goal is to go beyond all the sects and denominations which have evolved from the original Christianity preached and practiced by the apostles of Christ. The church which Jesus established was exactly what God wanted it to be. Its faith, worship and practice perfectly met humanity’s needs. Every attempt by uninspired men to improve upon, or modernize Christianity has only succeeded in corrupting it. The collector of fine art objects does not settle for an imitation, no matter how fine. He diligently searches until he finds the original. So do we. Like the jewelry merchant, having found the pearl of great price, we are willing to invest our all to possess it (Matt. 13:45-46). We would be simply Christians, nothing more. Since the words of Christ will judge us in the last day (John 12:48), those words must be heeded in this life. STRIVE FOR THE IDEAL In restoring the church of the New Testament, we would not seek to be like the churches at Corinth, Jerusalem or Laodicea. Every congregation then as now was made up of human materials. While the design and blueprint of Christianity were conceived in heaven, the disciples that constitute a congregation are always human, and prone to sin (Rom. 3:23). As a consequence, every congregation reflects that human weakness. Some of those early congregations were good but others were average or poor. But the ideal is set forth in the divine plan and every Christian in every age should strive to measure up to it. If we dedicate ourselves to following the Bible in all matters of faith and practice, then we will be the same kind of Christians as were the apostles. A UNIVERSAL APPEAL The idea of restoring New Testament Christianity has a universal appeal to mankind. * It looks to that one universal church that Jesus founded and of which he is the savior (Matt. 16:18; Eph. 5:23). * A universal book (the Bible) is set forth as the only rule of faith and practice, the only authoritative and complete repository of all that is necessary to serving God and preparing for eternity (II Tim. 3:16-17). * Its confession of faith is universal, that Jesus Christ is the Son of God (Matt. 16:16). * Universally accepted Biblical names are used such as Christian, disciples, brethren, saints, church of Christ (See Acts 11:26; Matt. 23:8; Rom.16:16). * Its teaching on baptism and the Lord’s Supper is universally appealing for they are observed precisely as Christ instructed (Mark 16:15-16; Col. 2:12; Matt. 26:26-29). * It has a universal aim which is to exalt and spread the kingdom of God on earth as it is in heaven (Matt. 28:18-20). Could any honest soul object to such spiritual principles as the following?: * Wearing the name of Christ to the exclusion of all human names; * Faith in the living, reigning Christ as the only creed of the church; * The New Testament of Christ being the church’s only book of discipline; * The recognition of the complete authority of Christ over his church; * Christ’s one church being exalted above all man-made institutions; * All the commands of Christ being obeyed by his people; * The ideals of Christ exemplified in the lives of all who wear his name; * Unity in Christ by faith, repentance and baptism into him? This would supercede all denominationalism to the end that there should be one body with Christ as both foundation and head! The concept of restoration is not new. It is an ancient and constant need in religion. Students of church history find many voices who made this plea. It is not a local movement. Around the world independent groups have sprung up with the announced goal of restoring original Christianity. If sincerely followed, this common commitment cannot but bring these disciples together in Christ. It is not a governmental or institutional movement. Rather, God-fearing individuals are making their way out of the darkness of religious confusion into the pure light of God’s eternal truth. It is our prayer that you too will commit yourself to be an undenominational, New Testament Christian, a member of the church one reads of in the Scripture. DISCUSSION QUESTIONS 1. Discuss the meaning of “restore” and how it is used in Christianity. 2. Discuss some of the changes that across the ages were made to the faith and worship of Christianity. 3. Discuss why we are not a denomination like those churches around us. 4. What are the necessary ingredients if people are going to restore the original church? 5. Discuss the point that when properly understood our plea is both attractive and appealing to all sincere believers in Christ. **** “Could there be a more noble pursuit than to restore the religion of Christ back to its original state?” 48 APOSTASY CAN IT HAPPEN TO US? For a hundred and seventy-five years gospel preachers have done battle with Calvinistic preachers on the possibility of a Christian apostatizing from God. With Scripture in hand they readily established that God’s people not only could fall away from Christ and be lost, but many had done so. Bible examples were cited such as Adam, Saul and Judas. Today the issue is before us in a new context. Now we must face the question, Can preachers, congregations and Christian Schools depart so far from the faith of Christ that they lose their standing as true New Testament Christians? To reach the correct answer we must look to God’s Word. Scripture is clear. Preachers can fall away from God’s truth. Paul wrote of Hymenaeus and Alexander who made shipwreck concerning the faith (I Tim. 1:19-20). He delivered them unto Satan, i.e., excluded them from the fellowship of the church, “that they might learn not to blaspheme.” There were Hymenaeus and Philetus who taught that the resurrection was already past. Their word ate at the vitals of the church as a canker and “overthrew the faith of some” (II Tim. 2:17-18). It is noteworthy that these men did not automatically leave the church when they embraced false doctrine. They preferred to stay among the brethren and sow their newfound ideas. John found it necessary to warn the brethren to “believe not every spirit, (i.e., teacher) . . . because many false prophets are gone out into the world (I John 4:1). Preachers Can Fall Away in a Variety of Ways: * They can abandon the Christian way of life for a life of sin and rebellion to God. * They can fall away from the Lord’s church because of discouragement. * They can depart from the true church of Christ and embrace a false religious system. * They can stay among us, espousing and teaching false doctrines that corrupt the souls of God’s people, and lead them astray. * They can choose not to preach needed truth or to oppose dangerous error and thus allow their congregations to drift into error and sin. Such men may never openly preach any error and yet stand condemned because they did not declare the whole counsel of God to their brethren (Acts 20:26-27). In so doing they were unfaithful servants (Ezek. 3:18-19). Congregations can apostatize. The church in Corinth was in imminent danger of apostasy because of widespread and flagrant sin in her midst. Paul’s two letters were massive doses of spiritual medicine designed to reclaim them to the Master’s way. By 96 A. D. the church at Ephesus had left her first love. Without repentance her light would be snuffed out (Rev. 2:4-5). The church at Sardis had a name that she was a living active church, but in reality she was dead. Only repentance would save her (Rev. 3:1-3). Congregations can apostatize in several ways: * They can embrace error and leave the brotherhood of God’s people, seeking fellowship with denominational people. In our lifetime we have seen some depart to Pentecostalism and Liberal Ecumenism. Now some are leaving for Evangelical Protestantism. * They can become legalistic and self-righteous, separating themselves and refusing to fellowship the rest of the church. Several such groups arose over the last century. * They can subscribe to error and yet choose to stay in our midst. The leaders of such congregations will often go out of their way to force other brethren who do no hold their views to fellowship and associate with them. They seem to crave this recognition and acceptance, even in their rebellion. Such is common of those caught up in the change movement. * They can remain among us, practicing no open error but challenging the Biblical doctrine on one or more vital points. Sometimes they poke fun at or ridicule the long-held, fundamental Biblical convictions of brethren. Or they may simple refuse any longer to preach on the subject. In a few years the entire group has forgotten God’s truth and error finds a ready acceptance among them. Christian schools can turn away from Christ’s way. The history of our Restoration movement gives ample evidence of this possibility. Alexander Campbell’s Bethany College and J. W. McGarvey’s College of the Bible are glaring examples of schools, founded by brethren and operated on Christian principles, that later abandoned the Bible standard and lost their Christian identity. Virtually all the Christian schools founded by our brethren prior to 1890 were lost to the digressive element in the great apostasy of that period. Christian schools can apostatize in the following ways: * Some of those early schools lost all their spiritual qualities and eventually became private or state secular schools. In modern times this has happened in some of our mission outposts. * Others, like the College of the Bible at Lexington, Kentucky, became centers of religious liberalism and antagonistic to the principles of their founders. * Others absorbed widely accepted errors of their day (at the turn of the century, it was instrumental music in worship, missionary societies, etc.) and became seed beds for the promotion of these false views. Virtually all of their graduates espoused erroneous views and went forth to harm rather than to help God’s cause. We see this occurring even now. * In a couple of instances we have lost schools to legalistic factions. Rather than promote and build up the Cause of Christ, as their founders intended, these schools became centers for the promotion and propagation of a cause built around human opinions. While we find no joy in making these unpleasant points, we deem it necessary because of the prevailing spirit that finds it nearly impossible to believe that preachers, congregations, or schools connected with the church of Christ could so depart from the faith as to lose their standing as loyal Christians. Because of this incredulity, good brethren naively stand by and watch apostasy transpiring before them, unable to believe it. False brethren are allowed to move among us with ease, spreading their poisonous doctrine. Students are encouraged to attend schools that will only wreck their faith. Preachers are employed or engaged for special occasions who are no longer faithful teachers. Unsound and disloyal men solicit funds from gullible brethren for their causes and then use them to undermine the faith and the Cause their givers hold dear. “The Spirit saith expressly, that . . . some shall fall away from the faith . . . ” (I Tim. 4:1). Paul warned of “false apostles, deceitful workers, fashioning themselves into apostles of Christ” (II Cor. 11:13). Jesus said, “Beware of false prophets who come to you in sheep’s clothing, but inwardly are ravening wolves” (Matt. 7:15). Brethren, “Let no man deceive you with empty words . . . ”(Eph. 5:6). Apostasy has occurred among our people in days past, it is presently happening in our midst. May God grant us wisdom and discernment so that no man can lead us astray. DISCUSSION QUESTIONS 1. What is the meaning of apostasy? 2. Discuss Bible verses that deal with the topic of apostasy. 3. Discuss some of the ways that preachers, churches and Christian schools can apostatize. 4. Does apostasy usually occur in a single moment of time? Discuss. 5. How might we protect our selves and our congregation from apostasy? **** “Apostasy, that bane of every good and wholesome cause.” 49 THE CHURCH IS NOT IN THE ENTERTAINMENT BUSINESS When we go to a play ground, we expect to play. When we go to church, we should expect to worship. We are blessed to live in an age when we have plenty of time and money for recreation. Such is good for our minds and our bodies. It is a mistake however to think of worship in terms of recreation and entertainment. Richard Ostling wrote, "Much of Evangelical worship has degenerated into showmanship, with applause and canned orchestra music–a naked (and rather successful) quest for popularity in a media culture." In his observation the writer is right on target. One need only look at many of the televised religious services to see his point in living color. Many modern churches have evolved from centers for the worship of Jehovah into recreational centers with worship available for those who might be possibly be interested. This has come about, in part, to attract attendees who are not particularly interested in worship and Bible study. We see churches advertising their gyms, ball teams, exercise classes and other recreational types of programs. They are very proud of these things, even though no authority is found for them in Scripture. God expects his church to abide within the teaching of Christ, if she is to have his approval (II John 9). Be assured that ball games and exercise programs are good and useful in their place. Christians can enjoy them along with their neighbors. It is not however the mission and business of the church to provide these activities. When serving God, we should be happy to devote our time and energy to those activities that Christ has ordained for his church. Preaching the gospel, worshiping God in spirit and in truth, educating and strengthening the members of the body and caring for the needy are the things God has charged us to do (Mark 16:15; Eph. 4:12; Jas. 1:27). God did not see fit to include recreation in his plan for his church. We should be content to be and do what He expects of us. As servants under the authority of Christ our Lord (Matt. 28:18), we must be content to do what he has outlined and authorized (Matt. 28:20). Churches of Christ must resist the temptation to join the mad rush away from the simplicity of New Testament Christianity to the paltry substitute of entertainment. To be faithful Christians we must ever keep our eyes on the Bible as our only standard and guide in worship, faith and practice. As the writer of Hebrews says, "See saith he, that thou make all things according to the pattern that was showed thee . . . " (Heb. 8:5). Paul made it clear that we must not go beyond the things that are written (I Cor.4:6 ASV). Those who perceive of worship as a time for entertainment need to ponder how their "show time" exercises would resonate in those early days when Christians risked their all to assemble for worship to their crucified and resurrected Lord; when they saw their brethren dragged away to a horrid death before a screaming mob. The entertainment crew would be so ashamed they would hang their heads and slink away in embarrassment for the insults they had offered to God and the harm done to his church. If we wish to be truly a church belonging to Christ and acceptable to him, let us be content to commune in sacred "remembrance of Christ" (I Cor. 11:25); to sing and pray with the Spirit and understanding (I Cor. 14:15); and hear preaching that glorifies, not a sinful man but "Christ Jesus as Lord" (II Cor. 4:5). Leave the entertainment to the actors and musicians, the comedians and clowns. If you wish to be entertained go to the theater, if you wish to worship, assemble with the Lord's church. DISCUSSION QUESTIONS 1. Is it wrong for Christians to participate in and enjoy recreation? 2. Discuss the differences in what we can do in worship and what we do in our daily life. 3. Discuss some of the reasons why the practice of mixing entertainment with worship would be contrary to God’s will and detrimental to the church and those who worship. 4. Could a group of Christians form a ball team and compete with others? Discuss. 5. Discuss why many churches are resorting to entertainment in their worship services. **** “To treat the sacred things of God as common and to use them to entertain our carnal minds is an offense of serious magnitude.” 50 CHRISTIANS MUST BEWARE OF POSTMODERNISM Postmodernism is a world view, a way of looking at the world and drawing conclusions about everything, including religion. This system has been incubating in our society since the 1960s and has now broken forth in full flower. It is dominant in virtually all secular colleges and universities and in great numbers of religious schools. Postmodernists feel they have outgrown the old “Modern” way of looking at life and the world. Hence they identify themselves as those living after the end of the old “Modern” world view. Like all the other worldly sorts who have sought to create their own standards for life, they think their way of seeing things is vastly superior to what has gone before. Many of the spokesmen for the change movement that is sweeping through our brotherhood are enamored with postmodern thought. Their books are filled with references to it. They argue that their agenda must be adopted if churches are to survive in the postmodern world. Since most adults 50 or above were educated in the “Modern” world view, postmodernism seems like a strange language to their ears. They hear the words, but do not understand the meaning. The following quotes are from Postmodern Times by Gene Edward Veith, Jr. They will help the average Christian understand what it is we are up against. As you read the following, keep in mind Paul’s admonition: “Take heed lest there shall be anyone that maketh spoil of you through his philosophy and vain deceit . . . ” (Col. 2:8). * “Postmodernism is a world view that denies all world views.” It certainly challenges the Christian world view (p.49). * “Postmodernists . . . begin by rejecting the notion that life has an objective meaning” (p. 130). Remember Genesis 9:6. * “Postmodernist philosophers argue that all truth is a kind of fiction” (p.122). This is a direct assault against the Bible. * “When postmodernists say, “There are no absolutes,” this is no frivolous claim. The course of modern secular thought has led them to this conclusion” (p. 43). This they apply to religion, ethics and morality. * “For postmodernists, morality, like religion, is a matter of desire” (p.195). * “In the past people argued about what is right and what is wrong, what is true and what is false. Today (postmodern) people dismiss the very concepts of morality and truth” (p. 226). * “Postmodernists, . . . reject moral and religious absolutes just as they reject aesthetic absolutes” (p. 96). * The postmodernist rejection of objectivity pervades the evangelical church (p. 24). It found its way first into some of our schools and from them into some of our churches (Matt. 16:6). * “The postmodernist sins are, ‘being judgmental,’ ‘being narrow-minded,’ ‘thinking that you have the only truth,’ and ‘trying to enforce your values on anyone else.’” (p. 195-196). This is manifest in the message of our change agents. * “Postmodernists reduce theological, moral and human mysteries to matters of technical expertise” (p. 205). * “Postmodern religions do not require evidence or plausibility” (p. 195). * Postmodernists do not recognize the boundary between truth and fiction. They reject objectivity and maintain their position that truth is relative (p. 122). * “Postmodernism in its rejection of objective truth, has clear affinities with Hinduism and Buddhism.” Many postmodernists find the message of the “New Age” cults appealing and useful in their teaching and practice (p.198-201). * “Postmodernism is antifoundational (p. 48). It seeks to “destroy all . . . objective foundations and to replace them with nothing.” This helps us understand the attacks the promoters of change are making against the church. * “Postmodernists employ techniques of literary criticism to dissect laws, institutions, and moral traditions . . . ” Thus we have the “New Hermeneutics” of our promoters of change (p. 130). * “Postmodernists also seek to dissolve history. They no longer see it as a record of objective facts . . . Since there is no objective truth, history may be rewritten according to the needs of a particular group” (p. 50). Change agents have written a number of books attacking the history of the churches of Christ and presenting a revised story of what occurred in the past. They present their record as what they think or wish it should have been. * Postmodernists, more than most people, complain about how various power structures are unfair, and they are always demanding sensitivity, tolerance, and justice (p. 86). * “Postmodernism minimizes the individual in favor of the group” (p. 159). When they capture a church those who object to the changes are given the option to conform or leave. * “Postmodernist morality has a curious tenet–the concept of collective responsibility and collective guilt” (p. 196). * Postmodernists in general tend to rebel against authority. They rebel against the authority of God’s Word. In congregations they rebel against the authority of elders. * Postmodernism cultivates anarchy (p. 218). Chaos and confusion follow when the promoters of change gain entrance into a congregation. * “Postmodernists stress style over substance” (p.84). Postmodern preachers tend to be performers rather than teachers. * “Postmodern scholars have been studying ‘hermeneutics,’ the process of interpretation. . .Many specialists in hermeneutics argue that understanding a text requires an ‘interpretive community,’ whose shared assumptions and shared language make interpretation possible” (p. 69). This lies at the heart of the “new hermeneutic” change agents promote. * “Postmodernist tenets may seem academic and somewhat arcane, but they are being taught throughout contemporary universities. The new generation of college graduates has been immersed in this kind of thinking” (p. 50-51). Christian schools are not immune to this infectious error. Many of our recent college and university graduates have been influenced by this false philosophy. They in turn have brought it into the congregations where they have settled. With the Master, I urge you to, “Watch and pray that ye enter not into temptation” because of this new, anti-Christian world view (Matt. 26:41). With Paul, “I tell you even weeping, that they are the enemies of the cross of Christ” (Phil. 3:18). (From Post Modern Times by Gene Edward Veith, Jr., Copyright 1994. Use by permission of Crossway Books, a ministry of Good News Publishers, Wheaton Illinois 60187, www.crossway.com). DISCUSSION QUESTIONS 1. Give a definition of “postmodernism.” 2. Discuss some of the areas in which postmodernism runs contrary to the Bible and the church. 3. Have you encountered postmodern thinking in school, in your reading, in television or movies, in the political realm? Discuss. 4. Would a preacher who holds this view likely stand up in a class or pulpit and say, “I am a postmodernist?” 5. How might we conclude that a school, a book, a preacher is espousing and teaching postmodernism? **** “Philosophy is one thing, and Christianity quite another. . .” (Ecce Homo) 51 WE MUST AVOID THE DITCHES OF EXTREMISM The highway of holiness has dangerous ditches on both right and left-hand sides. Whether we wreck on one side or the other is of little consequence. The results are fatal in either case. Moses warned Israel, “Ye shall walk in all the way which Jehovah your God hath commanded you, Ye shall not turn aside to the right hand or to the left” (Deut. 5:32). From the earliest ages, God’s people have been plagued with the extremes of liberalism and legalism. The great challenge of every Christian and congregation is to maintain a balanced position between these two perversions of God’s way. What is Legalism? Legalism is an unwholesome attitude toward religion. It is a blind zeal for law with no thought for the spirit or intent of it. Paul was a minister of the “new covenant, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life” (II Cor. 3:6). Legalists have a greater concern for rules than for people. When Jesus healed the poor invalid at Bethesda, the legalistic Jews showed no sympathy for the man. Rather, they persecuted Jesus because he broke their uninspired rules about Sabbath keeping in so doing (John 5:1-18). He reminded them that, “the Sabbath was made for man and not man for the Sabbath . . . ” (Mark 2:27). Legalists worship the law more than the Lawgiver. Traditions are gradually elevated to equality with God’s law in the legalistic mind. A legalist is obsessed with details and numerous insignificant matters, while casually overlooking serious matters of major importance. Pharisees, who were legalists, were scrupulous to tithe even their garden herbs such as mint, anise, and cummin. Yet they had little interest in weightier matters of the law such as justice, mercy and faith (Matt. 23:23). They majored in minors while minoring in major things. With the legalist, there is always the disposition to make additional rules to reinforce what they perceive to be God’s law. The Pharisees of Jesus’ day were classic legalists. They bound heavy burdens and grievous to be borne, and laid them on men’s shoulders, but they themselves would “not move them with their fingers” (Matt. 23:4). James tells us that “One only is the lawgiver and judge, even he who is able to save and destroy” (4:12). When man sets himself up to criticize and judge his brother, he has ceased to be a doer of the law and is condemned. What is Liberalism? It too is a misguided attitude toward Christianity. The liberal has a low view of Scripture. More extreme liberals deny the miraculous element of the Bible. They question the full, complete inspiration of God’s Word. Especially do thy reject the Bible as the final authority in religious matters. In liberalism there is always a willingness to place human wisdom above the revealed wisdom of God. Liberals feel that they can select the portions of the Bible which they choose to accept and follow. We are describing a frame of mind that does not feel obligated to do all that God says to do. We definitely have an element of liberalism in the Lord’s church today. It is a movement away from doctrinal preaching. It substitutes subjectivism for objective Biblical authority. It shows a willingness to fellowship denominations. It compromises truth with error. It is unhappy with simple New Testament worship. This spirit has always found fertile ground in Christian Universities. The Sadducees of Christ’s day were liberals. Our problem with legalism is cyclical. In nearly every generation the church has had to deal with a noisy, band of “ultraconservative” brethren who carried on a belligerent agitation against all who would not heel to their demands. Those groups that had a significant organ of communication and champions who commanded wide respect, succeeded in forging their own independent fellowship. Those lacking those two vital ingredients stayed among us. Like a thorn in the foot, this legalistic element has imposed a decided limp on our brotherhood. Today while we endure the legalism on the right, we are faced with a much greater threat from a wave of liberalism on the left. This assault is originating primarily from those associated with our Christian Universities and their proteges. Most of them are men with high educational credentials and a following among the young adults of our churches and schools. They are having marked success in many of our large city churches that have younger memberships. While few of these “liberal teachers” would openly question the miraculous events of the Bible, or the inspiration of the Word, by their words and deeds they demonstrate that they do not respect the authority of the Bible in regulating the faith and practice of the church. They are working to broaden our fellowship to include those of denominational bodies. They especially chaff at having to sing without instruments, choirs and soloists. They wish to move women into roles of public leadership. They think they have found a new way of interpreting the Bible that will allow them to do all of this and still claim to be New Testament Christians. If they cannot capture and lead our brotherhood into their liberal camp their future will be with the Christian Churches and Disciples of Christ who have long trodden the same path. Either of the ditches described herein will wreck and destroy a congregation. God’s way is the Biblical way that stands between these two extremes. May God grant us wisdom to clearly see his way and the courage to walk therein. Only by so doing can Churches of Christ survive the current crisis. DISCUSSION QUESTIONS 1. Define and discuss the religious attitude of legalism. 2. Define and discuss the religious attitude of liberalism. 3. Did Jesus have to deal with liberals and legalists while here on earth? Discuss. 4. Are the problems of legalism and liberalism in our brotherhood unique to our day? 5. Discuss ways we can avoid either of these extremes. **** “The mark of true wisdom is the ability to find the golden mean between the extremes and walk therein.” 52 OUR EMPHASIS ON RESTORING TRUE CHRISTIANITY MUST BE UNENDING Two hundred years ago our forefathers in the faith broke the bonds of denominationalism and planted on this continent a church fashioned according to the divine pattern found in the New Testament (II Tim. 1:13). Our own history sadly demonstrates the truth that the second, third and following generations can quickly forget the commitment of their fathers and eventually abandon the concept of restoration. The Disciples of Christ have done just that. Each generation of Christians must be taught anew: The need for restoration; The concept of restoration; The value of restoration; How to achieve restoration; How to maintain the restoration impetus. REASONS WHY MEN NEED TO BE REMINDED ABOUT THE COMMITMENT TO RESTORE THE ANCIENT FAITH 1. It is man’s nature to forget great truths and events of the past. Following the deaths of Joshua and the generation “who had seen all the great work of Jehovah that he had wrought for Israel . . . there arose another generation after then, that knew not Jehovah, nor yet the work which he had wrought for Israel . . . and they forsook Jehovah . . . and followed other gods . . . ” (Judg. 2:1-12). Peter wrote of a man who has “forgotten the cleansing from his old sins” (II Pet. 1:9). 2. There is in man a natural tendency to compromise, to mix truth with popular and attractive error. Like the Samaritans, they fear Jehovah and serve their own gods (II Kings 17:33). John warns us not to give aid and encouragement to those who abide not in the doctrine of Christ lest we become partakers in their evil works (II John 9-11). 3. It is common for man to drift away from principles that are exclusive and unpopular. Apostasy never occurs in a night or even a year. Like a glacier, it takes years of slow steady movement before the danger or damage is realized. “Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them” (Heb. 2:1). “So then brethren, stand fast, and hold the traditions which ye were taught . . . ” (II Thess. 2:15). 4. The reality of Satan makes it essential that we emphasize our plea. He is the great deceiver (Rev. 20:2-3) and the father of lies (John 8:44). He fathers such lies as: “Restoration won’t work;” “Restoration of a 2,000 year old church is foolish;” “The Restoration idea is divisive;” “The church will never grow if we are so strict and exclusive;” “The church of Christ is really just another denomination;.” “Modern people will not accept such an old fashioned approach to religion.” Paul warns, “Let no man deceive you with empty words” (Eph. 5:6). 5. Because of the average man’s desire to be pleasing to the world, it is vital that we repeat our plea. Moses warned Israel, “Thou shalt not follow a multitude to do evil . . . ” (Ex. 23:2). The world tends to hate Christians because they “are not of the world” and because they testify that the world’s works are evil (John 17:14). Weaker souls are tempted to love the sinful world and seek peace with it (I John 2:15). When they do so, faith is compromised. 6. There is a tendency for people, like moving water, to seek the course of least resistance. Elders and preachers sometimes have not the courage and conviction to say no to a crowd that clamors for unscriptural freedom and change. Rather than stand firm and pay the price of loyalty, they let the worldly current flow through their congregations undermining truth and the divinely ordered way. J. W. McGarvey stoutly opposed instrumental music when the subject was first raised. Later he was silent on the subject. When asked why? He replied that no one would listen. They were determined to have it. So he directed his interest to other matters. Satan won the victory. 7. We must reemphasize these truths because of the pressures of the world on the church to conform and get in line. The world resents a church that is different; that dares to stand alone; that speaks out against the world’s pleasures and practices (John 7:7). They object to our unique worship, our insistence on immersion and that only those properly baptized are saved. They dislike our nondenominational stance. By ridicule, insult and exclusion they seek to force un into the common denominational mold. Tragically, scores of preachers and churches have sought the approval of the world by assimilating the ways of the world. From on high, God yet thunders, “Be not conformed to the world (Rom. 12:2). 8. Because the philosophy of the world presses against the church we must indoctrinate our people. Daily, Christians are bombarded with such destructive ideas as: “Truth is relative,” “Nothing is absolute,” “You can’t be sure you are right and others are wrong,” “Anything old is obsolete,” “The Bible is not that reliable,” “The majority must be right,” “Religion is always evolving.” Such concepts weaken and eventually destroy one’s commitment to New Testament Christianity. No wonder Paul warns, “Take heed lest there shall be anyone that maketh spoil of you through his philosophy and vain deceit, after the tradition of men . . . and not after Christ” (Col. 2:8). 9. Prevailing ignorance of the Word of God demands strong teaching on divine principles. Truth makes man free from religious error (John 8:32). Ignorance leaves one enslaved. Even free men in Christ can be “destroyed for lack of knowledge” (Hos 4:6). It is hard to know and do the right religiously if you have never been taught the right. 10. We must reemphasize the old truths since there is a tendency for the familiar to become commonplace and even contemptible. The value of the old truths must be constantly set forth. Jeremiah said the old paths were the good ways (Jer. 6:26). Our great challenge is to teach the old truths and present them in a fresh and exciting format. We must teach each new convert, and each child in our midst, to love and respect the sacred concept of restoring the ancient order of things. 11. There is a tendency for a church to change with the changing of preachers and elders. Leaders play a vital role in shaping the life of a congregation. A church with strong, sound preaching, and elders will stay true to the Book. An injudicious choice of a new preacher or the gradual replacement of those elders with men of different convictions will soon redirect a congregation away from the path of righteousness. In a generation the church at Ephesus had left her first love (Rev. 2:4-5). In a matter of a few years the Galatians had been led away from the gospel Paul had preached to a false Judaistic system (Gal. 3:1-2). Brethren must be taught to stick to God’s Book, never allowing any man to substitute “another gospel” (Gal. 1:8). 12. Christian faith and conviction are not inherited from ones family. Faith comes only by hearing the Word of God (Rom. 10:17). Each individual has to personally be born again in order to enter the kingdom of heaven (John 3:3-5). Each youngster, as he grows to accountability, must receive with meekness the implanted Word which is able to save his soul (Jas. 1:21). Thus we must teach our children why we serve God as we do so their faith can be their own. THE GREAT CHALLENGE BEFORE US For some fifty years we have neglected to instill those rudimentary principles of restoration in the hearts of those coming into the church. Now a crisis of identity is upon us. Many do not know the plea. Others have grown ashamed of it. Some disciples have departed into denominationalism. Some congregations are tottering on the brink of apostasy. We must remember our heritage and pass it on to our children. Thus Moses instructed Israel “These words, which I command thee . . . shall be upon thy heart; and thou shalt teach them diligently unto thy children . . . then beware lest thou forget Jehovah who brought thee forth out of the land of Egypt . . . ” (Deut. 6:6-12). Brethren, “Guard that which is committed unto thee, turning away from the profane babbling and oppositions of the knowledge which is falsely so-called; which some professing have erred concerning the faith” (I Tim. 6:20-21). Elders and preachers: let there be continuing emphasis on restoration in your pulpit and classrooms. Failure to do so could be disastrous. DISCUSSION QUESTIONS 1. Discuss some reasons why we need to be reminded about our commitment to restore the ancient faith. 2. Is it really likely that large numbers of our brethren would turn away from their commitment to follow the Bible in all things? 3. What are some symptoms of a person or congregation that is drifting away from their Bible base? 4. How can parents help the church to be loyal to its restoration principles? 5. What are some things elders and preachers can do to help their congregation be strong in the faith and loyal to our commitment? **** “How casually grandchildren fritter away precious treasures for which their forebears paid a great price.” POSTSCRIPT When we complete life’s journey may those who bid us farewell be able to reflect on our Christian profession and say: “Faithful found among the faithless, his loyalty he kept, his love, his zeal, nor number, nor example with him wrought to swerve from truth, or change his constant mind” (John Milton) END ABOUT THE AUTHOR John Waddey is a native of Nashville, Tennessee. His mother and maternal grandparents were Christians before him. He confessed his faith in Christ at the Woodbine Church of Christ in Nashville in 1955. A year later he preached his first sermon. After graduating from The College of Evangelists, a school of preaching, he received his B. S. Degree from Alabama Christian School of Religion in Montgomery, Alabama. He has served churches in Mississippi, Colorado and Tennessee. He is currently minister of the West Bell Road Church of Christ in Surprise, Arizona. Evangelistic work has taken him to thirty-seven states and nineteen foreign nations. John has worked with missionaries in 19 foreign nations. For 18 years he trained young men to preach the gospel. He formerly edited the Star (Bible) Magazine and the Christian Bible Teacher journals. Currently he edits a monthly paper, Christianity: Then and Now, which is widely circulated among church leaders around the world. He also maintains two Bible teaching websites: www.firstcenturychristian.com and www.christianity-then-and-now.com. He publishes a weekly email lesson under the Title: A Lesson to Fortify Your Faith which circulates to several thousand readers. He write a weekly newspaper sermon for his local newspaper. This is the thirty-fourth book from the pen of Bro. Waddey. A number of additional volumes are nearing completion. *** WHAT THIS BOOK IS ALL ABOUT This volume is a response to an evident need among contemporary Christians. Biblical illiteracy is rampant and doctrinal confusion is common. This is being exploited by ambitious teachers with agendas that run contrary to New Testament Christianity. Changes are being proposed for many fundamental aspects of the faith and worship of the church. The author has endeavored to respond to this challenge by setting forth plain, simple lessons explaining the fundamentals of the religion of Christ. He has designed the lessons, not just for preachers and scholars but for the man and woman in the pew. It is sent forth with the prayer that it may contribute to the strength and stability of the church he loves.