Truth Magazine

By Larry Ray Hafley

The Baptists: “There is an old saying that ‘Birds of a feather flock together.’ Well, Bob Sumner worked for years side by side with Dr. John R. Rice. . . . Dr. Rice loved Billy Graham and supported him far longer than many thought he should. Only when Brother Billy began to compromise with his liberal friends like James Pike, Bishop Oxnam, and other notorious liberals, had them on the platform and sent converts to their churches, did dear Dr. Rice sadly withdraw his support. He was never Billy’s enemy, but he could no longer support him and said so. His stand hurt Dr. Rice and cost him an enormous price, because of Dr. Graham’s fame and prestige, but knowing John R. Rice, no one would expect him to do otherwise” (Dr. Wayne Wall, “Points For Preachers To Ponder,” The Biblical Evangelist, November-December 1999, 12).   

The Brethren: Explaining why the congregation endorses the Billy Graham Crusade set for June 1-4, 2000, Lovelines, the bulletin of the Woodmont Hills Church of Christ, Nashville, Tennessee said:

Woodmont Hills supports the decision of Dr. Graham and his ministry team to be in Nashville. . . . 

It is important for the members of our church family to understand why we will be enthusiastic participants. 

Billy Graham presents Jesus Christ as mankind’s only hope for eternal life. “My one purpose in life,” he insists, “is to help people find a personal relationship with God, which I believe comes through knowing Christ.” If it is right to link arms with other believers to oppose pornography and drugs, surely it cannot be wrong to join with them to preach Christ crucified. 

Dr. Graham has a reputation of honesty, accountability, and moral uprightness. In a generation when so many evangelists have been tarnished by scandal, he has exhibited Christian character throughout his career. 

The Graham Crusade will challenge the church in Nashville to reap a harvest of souls to God’s glory. The most important part of the crusade will not be four days of preaching at the coliseum but the months of prayer, teaching, and seed-planting that will lead up to the first week in June of 2000. 

The invitation to be given each evening will be for persons to make a decision to accept Jesus Christ as their Savior and Lord. Respondents will then make a self-designating choice to be counseled about the meaning of their decision by people from several different groups. We will be working closely with the campaign effort to advise and teach those who mark Church of Christ. We will also try to connect such persons with a congregation that can minister to them appropriately and help them in their spiritual pilgrimage. 

With the blessing of our shepherds, Rubel Shelly is serving as a General Committee Member on behalf of this outreach effort. Several of our shepherds wrote letters of invitation to Dr. Graham to encourage him to come to our city. Training sessions for crusade workers will be hosted on our property. And we ask all of you to pray for the success of this effort to exalt Jesus Christ in our great city. 

Jesus is not only the hope of the world but of our city, your block, and a non-Christian friend you can begin now to pray will attend the crusade with you next spring (September 19, 1999). 

Commentary: Brother Shelly may have “the blessing of (his) shepherds,” but does he have the blessing of God? When David moved the ark of the covenant, “the thing was right in the eyes of all the people” (1 Chron. 13:4). However, their plan of operation did not meet the approval of heaven, and neither does Woodmont’s congregational cooperation with a digressive denomination.  

When brother Shelly speaks of “the church in Nashville” (“The Graham Crusade will challenge the church in Nashville”), we wonder who or what is included in “the church”? Does he mean to include all the denominational participants? Yes, he does. Let him deny it! Does he mean that churches of Christ, along with Baptists, Methodists, Presbyterians, and others, constitute “the church in Nashville”? Yes. Let him deny it, if he will, and we shall happily apologize.  

 We know what the Bible says about the acceptance of false teachers, those who “bring not this doctrine (the doctrine of Christ).” It says, “receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds” (2 John 9-11). The Lord commended the Ephesian church for refusing false apostles (Rev. 2:2). He rebuked those who held “the doctrine of the Nicolaitans,” and not the doctrine of Christ (Rev. 2:15). Further, he condemned those who allowed a false prophetess “to teach and seduce my servants” (Rev. 2:20). Jesus gave no consolation to those who (like Billy Graham) love the traditions of men above the truth of God (Matt. 15:12-15; 16:6, 12). 

“But, Rubel is using this as a way to reach those who signify interest in the church, so it is but a tool to reach others.” 

(1) If so, he is a deceiver. If that is indeed his motive, ask the Billy Graham crusade what they think of it! (2) How, then, does that differ from every Baptist, Methodist, or Presbyterian church in town? All will seek to identify with their own. (3) The truth is, Rubel and the Woodmont church have (contrary to Scripture, and contrary to the practice of conservative Baptists) given endorsement to a man and his ministry that have damned the souls of millions of people (Eph. 5:11; 2 John 9-11 — Do those passages mean nothing?!). “What fellowship hath righteousness with unrighteousness . . . and what agreement hath the temple of God with idols? . . . Wherefore come ye out from among them and be ye separate saith the Lord” (2 Cor. 6:14-17). (4) Can we imagine that Paul would invite Hymanaeus and Philetus to “campaign and crusade” with him (2 Tim. 2:16-18)? “The circumcision” party may have believed nearly everything Paul taught except for his refusal to bind circumcision. Did Paul, therefore, reach out to a lost and dying world in cooperation with those erring ones (Acts 15:24; Gal. 2:5; Tit. 1:10-13)? If not, how can Rubel and Woodmont do so? 

If it be argued that Rubel accepts Graham as Paul accepted those in Philippians chapter one who sought to add burden to his bondage, we reply that Paul rejoiced only that Christ was preached (Phil. 1:18). Mr. Graham will not preach Christ as per Acts 8:5, 12, 35-39. He will not preach “Jesus Christ and him crucified” as Paul did, for when the Corinthians heard it, they “believed and were baptized” (Acts 18:8; 1 Cor. 2:2). This will not occur when Graham preaches. Paul preached “the gospel of the grace of God” in Ephesus, and “when they heard this, they were baptized in the name of the Lord Jesus” (Acts 19:5; 20:24; Eph.1:13). Baptism in the name of the Lord is “for the remission of sins” (Acts 2:38). Billy Graham will not so preach in Nashville. No one, based upon his preaching, will ask, “What doth hinder me to be baptized?” After hearing Mr. Graham allegedly preach the gospel of the grace of God, none will be “baptized . . . in the name of Jesus Christ for the remission of sins,” as they did when Paul and Peter preached.

Conclusion 

Let not our enthusiasm be dampened by these sad events in Nashville. Rather, let them serve as a spur to renewed diligence and devotion. Truly, these tragic things are but the harvest we have predicted for many years. We must acknowledge that softness, compromise with the world, churches turned toward entertainment, and acceptance of denominational methods of work and worship have simply produced their fruit. Learn from them. Be determined that more fervent prayer, greater faith and humility, and bolder and stronger preaching are needed to stem the tide of error, prevent its reoccurrence, and establish our children in the faith once delivered.  

4626 Osage, Baytown, Texas 77521 LarryHafley@compuserve.com
Truth Magazine Vol. XLIV: 4 p14 February 17, 2000

By Mark Mayberry

Introduction

Babylon, an ancient city-state famous for its magnificence and culture, was located on the banks of the Euphrates River in the region of Shinar. Babylon is mentioned over 250 times in the Bible. Biblical writers often portray this ancient capital of Babylonia as archetypal of pagan idolatry.

The city of Babylon was situated along the Euphrates River about 300 miles northwest of the Persian Gulf and approximately 30 miles southwest of modern Baghdad in Iraq. At one time, the Euphrates flowed through the midst of the city. However, as rivers are often wont to change their course, today the river runs somewhat east of the ancient city.

In the Hebrew language, the name Babylon is derived from the root Babel, meaning “to confound or confuse,” and has reference to the confusion of tongues that occurred at the Tower of Babel (Gen. 11:9). The Genesis account says the ancient prehistoric city of Babylon was founded by Cush and the followers of Nimrod (Gen. 10:8-10).

Her History

The storied history of Babylon can be divided into two distinct periods: The Old Babylonian Kingdom which dates from 1830-1550 B.C., and the New Babylonian Empire which dates from 626-539 B.C. The great Hammurabi, remembered for the ancient code of law that bears his name, is associated with the first period, while King Nebuchadnezzar is identified with the second.

Babylon did not play a significant role in Bible history until she reached the Neo-Babylonian Period. The Bible refers to Babylon, the capital of Chaldea, as “the beauty of kingdoms” and “the glory of the Chaldeans’ pride” (Isa. 13:19). The Chaldean empire is also known as the Neo-Babylonian empire. Its leaders include Nabopolassar, Nebuchadnezzar II, Evil-Merodach, Neriglissar, and Nabonidus. However, the most famous and successful of all these rulers was Nebuchadnezzar.

Nebuchadnezzar II, the son of Nabopolassar, ruled Babylon from 605-562 B.C. During his days, Babylon reached the zenith of her power and glory. Nebuchadnezzar was a skillful builder and master administrator as well as mighty conqueror.

From a biblical standpoint, Nebuchadnezzar is remembered for having deported the nation of Judah. His army first marched into Palestine in 606/605 B.C. At this time, the first group of Jewish nationals was taken into Babylonian captivity. Daniel was numbered among the leading citizens who were exiled at this time.

His army returned in 597 B.C. The first Babylonian attack on Jerusalem occurred on March 15-16 of that year, as recorded in the Babylonian Chronicle, a contemporary cuneiform text. After Jerusalem fell, Jehoiachin, the king of Judah, and 10,000 captives, including Ezekiel, were taken as prisoners to Babylon.

For about eight years the Jews endured the Babylonian yoke and paid tribute to Nebuchadnezzar. However, in 589 B.C., Zedekiah rebelled against the king of Babylon, perhaps trusting in the Egyptian promises of military aid. Nebuchadnezzar and his army marched against Jerusalem and besieged the city for about two years. Finally, in July of 586 B.C., the wall was breached and the Chaldean hordes poured into the city. After the smoke had cleared, the city lay in ruins. Solomon’s temple was razed to its very foundation, and nearly all the Jewish inhabitants of Palestine were carried away into exile. Such was the severity of God’s judgment upon his wayward people.

Her Grandeur

The city of Babylon did not reach the height of its glory until the reign of Nebuchadnezzar (Dan. 4:30). He spent lavish sums of money in splendid building programs. His brilliant city included vast fortifications, famous streets such as the Processional Way, canals, temples, and palaces. The Ishtar Gate, which led into the city through the double wall fortifications, was decorated with rows of bulls and dragons on enameled brick. Likewise, the walls of Nebuchadnezzar’s throne room were covered with enameled brick. During his days, the towering ziggurat was rebuilt. Nearby was the temple of Marduk, the patron god of Babylon. Not far distant were the hanging gardens of Babylon, which the Greeks considered one of the seven wonders of the ancient world.

According to the Greek historian Herodotus, who wrote in the 5th century B.C., Babylon lay in the shape of a huge square, surrounded by 60 miles of walls, the greatest of which was 300 feet high and 87 feet wide. Within these walls, the streets of the city ran at right angles to each other. These boulevards were lined with houses that stood three to four stories high.

Archaeological excavations that occurred between 1899 and 1917, and then again after 1958, have revealed much about this enormously wealthy city. While the description of Herodotus was somewhat exaggerated, the city was all the same quite impressive. The walls were about eleven miles long with a total of eight or nine gates. The outer wall was 25-feet thick and the inner one was 23-feet thick. Watchtowers stood 65 feet apart on the walls. Archaeologists estimate that the population of greater Babylon (i.e., the walled city and its suburbs) in Nebuchadnezzar’s day was approximately 500,000.

Her Sin — Lust of the Flesh

Babylon followed after the lust of the flesh. In particular, she is condemned for her “sensuality” (Isa. 47:8-11). This Hebrew word, which means voluptuousness, comes from the root word eden, which not only describes the garden home of Adam and Eve, but refers to that which is luxurious, dainty, and delightful (2 Sam. 1:24; Ps. 36:8; Jer. 51:34). Fleshly lusts could be easily indulged in Babylon (Dan. 5:1-4). While it was customary for all who dwelt in the palace of Nebuchadnezzar to eat the king’s choice food and wine, Daniel and his friends determined that they would not defile themselves with such (Dan. 1:5, 8).

Lust of the Eyes

Babylon followed after the lust of the eyes. Motivated by grasping rapaciousness, she conquered many weaker neighboring kingdoms, thus acquiring their wealth and land. Although Babylon served as the arm of God’s avenging wrath, nevertheless, she enjoyed her role too much. Her capacity for violence and bloodshed was unrestrained (Isa. 14:3-6). Thus Babylon would be held guilty for her savage cruelty (Hab. 1:1-11).

The Pride of Life

Babylon was condemned for her pride. Called “the beauty of kingdoms, the glory of the Chaldeans’ pride,” nevertheless, she would be overthrown and brought low (Isa. 13:19-22). Although Babylon was lifted up to the heavens, yet she would be humiliated and disgraced, stripped of her eminence, excellence, and glory (Isa. 14:11-15). God would judge her haughty and arrogant spirit (Jer. 50:29-32).

Her Overthrow — Old Testament Prophecies

Babylon was the focus of many Old Testament prophecies. In particular, Isaiah and Jeremiah predicted the downfall of the city of Babylon (Isa. 13-14; Jer. 50-51). This sentence would be administered against Babylon because of her overweening pride, her depraved sensuality, and her cruel violence. She would be completely overthrown, never to rise again (Isa. 13:17-22; 14:16-23).

These prophecies were clearly fulfilled. In 539 B.C., Babylon was conquered by Cyrus, leader of the Medo-Persian alliance. Herodotus says that the army of Cyrus diverted the Euphrates River and then marched up the   riverbed under the city walls. Babylon fell without a fight. Afterwards, the city of Babylon began to slowly decay. Xerxes plundered it. Alexander the Great thought to restore it, but the cost proved prohibitive. The city soon thereafter fell into ruins and was re-taken by the desert. Babylon was never to be revived. Today, the ruins of this ancient city stand as an eloquent testimony to the passing of proud empires and to the providential hand of God in history.

New Testament Symbolism

Thus, considering the history, grandeur, and transgressions of Babylon, it is not surprising to find this city used as a symbol in the Book of Revelation. As ancient Babylon had been noted for cruelty, oppression, and wickedness, so also the Imperial City of Rome had a similar reputation in the New Testament era (Rev. 18:1-3). Christians were suffering persecution from the Roman Empire. Nevertheless, God is still in control. Even as the capital of Chaldea was ultimately overthrown (Isa. 21:6-9), so Rome was also destined to fall (Jer. 50:9-13; Rev. 14:8).

Her Seductiveness — Wrong Approach

King Hezekiah foolishly sought to impress the ambassadors from Babylon by showing them all the treasures of  his house (Isa. 39:1-8). We make the same mistake whenever we try to impress the world. Many would replace the preaching of the cross with a message that is more popular, more positive, more pleasant, more palatable. They sacrifice gospel preaching on the altar of pop psychology. They appeal to the world through the lust of the flesh (through emphasizing food, fun, frolic), the lust of the eyes (through emphasizing impressive and imposing facilities), and the pride of life (through emphasizing a self-esteem stroking, self-affirming philosophy). Instead of fire and brimstone, they minister to the hearer’s felt needs. Yet, all such compromises are doomed to failure (1 Cor. 1:18-31). We need to quit trying to entertain the goats and get back to feeding the sheep. Gospel preachers have been given a sacred charge: They must preach the word! With courage and conviction, they must reprove, rebuke and exhort with all authority (2 Tim. 4:1-5).

Right Approach

In closing his first epistle, Peter said, “She who is in Babylon, chosen together with you, sends you greetings” (1 Pet. 5:13-14). It matters not whether Peter was referring to saints in Mesopotamia or saints in Rome. Either way, the people of God must learn how to live in the world, and yet remain apart from the world (John 17:14-17). No matter how impressive Babylon may seem, the people of God must maintain their distinctiveness. God demands our full allegiance, and will not countenance divided loyalties (Rev. 14:6-13). We must come out and be separate (2 Cor. 6:14-18; Rev. 18:4-5).

Conclusion

Thus we have examined the history, grandeur, sin, overthrow, and seductiveness of Babylon. The lessons are many: God still rules in the kingdoms of men (Jer. 27:5). Righteousness still exalts a nation, but sin is still a disgrace to any people (Prov. 14:34). Apart from God, all human accomplishments continue to be vanity and striving after the wind (Eccl. 1:2). Satan still would tempt us through the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:15-17). Let us not be seduced by the deceitfulness of sin (Heb. 3:13). Rather, let us resolve to fear God and keep his commandment, recognizing that this is the whole reason for our existence (Eccl. 12:13-14).

Sources 

Nelson’s Illustrated Bible Dictionary, s.v. “Babylon.”
The New Unger’s Bible Dictionary, s.v. “Babylon.”
The New Unger’s Bible Handbook, 198-200.
The Revell Bible Dictionary, s.v. “Babylon.”

516 West House St., Alvin, Texas 77511
Truth Magazine Vol. XLIV: 4 p10 February 17, 2000

In the beginning God created the heaven and the earth (Gen. 1:1). So opens the most popular book in the world. The first verse also opens the book of Genesis, the record of man’s beginnings. One might think that such a book would open with a reasoned defense of why man should believe in God. It does not. Rather, it assumes the existence of God and begins with an account of creation. The creation narrative cannot be separated from the Bible without undermining its foundation. Rejecting the creation narrative would undermine the following doctrines: • A belief in God as the Creator. Derivatives of the word “create” occur 106 times in the Bible (create — 54; creation — 6; Creator — 5; creature — 41). God’s authority over man is tied to his being man’s creator. John said, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:11). • The divine origin of the soul of man. Not only does man have a soul, but he also possesses free will — a will that can be subjected to the Devil’s temptations and choose to obey or disobey God. • The origin of sin. The book of Genesis reveals to us what sin is and what are its consequences. • The role of man and woman. Paul ties the headship of man to the order of God’s creating male and female (1 Tim. 2:13-14). • The institution of marriage. Jesus related God’s original plan for husband and wife to have a lifelong commitment to each other to creation (Matt. 19:1-12). • The scheme of redemption is tied to the creation narrative of Genesis 1-3. The role of the serpent, the great tempter of man, is revealed in this account. The origin of sin and what its consequences are for mankind are revealed in this narrative. Man’s hopelessness because of his sin reveals man’s need for a Savior who is the “seed of woman” and who crushes the head of that serpent (Gen. 3:15). This interpretation of Genesis 3:15 is confirmed by Romans 16:20 — “And the God of peace shall bruise Satan under your feet shortly” (Rom. 16:20). • The week as a division of ordered time is derived from the creation week. This list could probably be much extended, but this suffices to establish this point: Genesis lays the foundation on which the whole Bible and God’s work of human redemption is built. If one starts tampering with this foundation, he undermines the whole scheme of human redemption. Under a different metaphor, the story of human redemption is a garment woven from one thread. If one unravels a single thread of that garment, he unravels it all! The book of Genesis is one of the most important books in the Bible because it forms the basis of all revelation. It is necessary to account for the moral condition of man and his consequent need of redemption by Christ. The book of Genesis is the root whose trunk extends through all Scripture. Therefore, one must treat with utmost seriousness any attacks on the creation narrative. 

The Interpretation of Genesis 1

In recent times, liberal Bible scholars (modernists) have addressed Genesis 1 as a cosmogony of the same order as non-inspired cosmogonies, such as the Enuma Elish of the Babylonians or those of the Grecian mythologies. The usual approach is to say that the author of the Genesis narrative (whether the E document of Gen. 1 or the J document of Gen. 2) borrowed from and revised these cosmogonies to write a revised version consistent with monotheism. Not believing the book of Genesis to be the work of the historical Moses, the creation narrative is usually thought to have been produced by some unknown author of the 8-7th century B.C. and pawned off as the work of Moses. The rejection of the Genesis narrative as history results in treating the creation narrative, the flood, and other miraculous things in Genesis as myth.

Another group of scholars, usually described as “harmonists,” try to harmonize the Bible account of creation with the latest pronouncements of late twentieth century geology, paleontology, and other scientific disciplines that have accepted evolution and its old earth (thought to be over 4.5 billion years old). The harmonists disagree on what things they will try to harmonize (the age of the earth, a universal or local flood, the Tower of Babel, etc.), but all of them start from the same place. They have more confidence in the pronouncements of science than in the historicity of the Genesis narrative when given its most natural meaning. So, Genesis must be made to harmonize with late twentieth century science, rather than allowing the theories of science to be judged by the Genesis narrative.

I am among those Bible students who believe the Genesis narrative is an historical account of God’s creating the world in six days. I believe that this is the most obvious meaning that the language of Scripture communicates to the average man. The modernists make no effort to re-interpret the Genesis narrative; they believe that it contradicts modern science, that it cannot be harmonized with science, and that science is right and Moses was wrong. Modernists join hands with those who believe in the literal account of creation in telling the “harmonists” that they are twisting and perverting the text of Genesis in an obvious effort to bring it into harmony with science and to the distortion of the obvious meaning of the words of the Bible.

Genesis 1:1 Answers Many Theological Questions

The very opening verse of Genesis denies a number of philosophies and theologies that are presently being taught. Consider the following:

• Genesis 1:1 denies atheism and humanism. The Scripture begins, “In the beginning God . . . .” The Bible accepts the existence of a divine creator, the being of God. Any philosophy that excludes God is contrary to revelation and wrong.
• Genesis 1:1 denies polytheism. The statement of Scripture is that God created the heavens and the earth. This stands in stark contrast to the pagan accounts of creation. The Enuma Elish, for example, relates that the body of Tiamat was torn into two pieces by Marduk for the creation of the heaven and earth. The Grecian mythologies depict a pantheon. The opening verse of Genesis affirms the oneness of God.
• Genesis 1:1 denies materialism. The philosophy of materialism believes that matter is eternal and that there is no operation on matter by an outside force such as God. But the creation account denies the eternity of matter.
• Genesis 1:1 denies pantheism. The doctrine of pantheism makes all of creation a part of God; the tree and the mouse are divine, as a part of God’s being. But Genesis 1:1 separates God from his creation. God exists independently of his creation.
• Genesis 1:1 denies fatalism. Fatalism believes that the world is not operated by the unguided and chance collisions of the molecules of atoms. The Scriptures teach that the world is directed by an omnipotent and omniscient God.

Conclusion

One’s beliefs about Genesis 1 reflect to a great degree his belief about the inspiration and authority of the Bible. The doctrine of Bible inspiration declares that God supernaturally revealed to its authors the very words of God himself (2 Tim. 3:16-17). Because the Bible is God’s inspired revelation, it has authority over man. What it speaks on creation carries greater weight than the pronouncements of the educated of any age, including our own and those in the future. When men begin allowing the pronouncements of scientists to have greater weight than the inspired word of God, they have crossed a significant bridge in their thinking which takes them down a road away from God. The one who crosses such a bridge will never be the same again until he repents and retraces his steps. His continued journey may lead him to re-interpret Genesis as a local flood, the Tower of Babel as a myth, and to who knows where else. 

If we believe in the inspiration of Scripture, let us accept whatever it teaches. This is not to imply that we should not examine every word in that text to see what its meaning is; indeed, the belief in the inspiration of Scripture forces us to work to understand what that revelation is saying. But, when those words are clearly understood, they must be accepted as the truth, without regard to what modern philosophers and scientists may assert.
6567 Kings Ct., Avon, Indiana 46123 mikewillis1@compuserve.com

People familiar with the Thayer Street congregation in Akron, Ohio, have known of the church’s decline in number for the last several years. As with other situations of this kind, their concern about this matter has caused them to wonder what could be done to stay the decline and to reverse the situation. The factors leading to this decline were such that little could be done to overcome its full force. The aging of the church’s members and the natural decline of a neighborhood cannot be quickly or easily dealt with.

During a recent visit to Thayer Street, this writer joyously observed the turnaround that has begun there. On many occasions he has visited the congregation to preach or simply to meet with the Christians, because of family connections going back to the 1960s. What was once a vibrant church became, in more recent years, “a shrunken hull of what it once had been.” It appeared that almost irresistible forces were working to undermine the work and to deplete the numbers. Neither doctrinal error, immoral conduct, complacency, nor contentious attitudes provided the impetus to this downward spiral. The usual, valiant effort of the elders and the other members of the body continued in the face of discouraging circumstances. For some years it   really seemed to some in the church that the end was approaching, when it would be wise for the people to go their separate ways and join with other Christians in the Akron area. Efforts to reach the people of the North Hill community had been made at different times, with little encouraging result. The number fell to the point that Wednesday night attendance was sometimes in the high 30s. What could be done? This question occupied the minds and prayers of many.

It is hoped that this article highlighting the turnaround of one congregation will provide both information and encouragement easily dealt with.

During a recent visit to Thayer Street, this writer joyously observed the turnaround that has begun there. On many occasions he has visited the congregation to preach or simply to meet with the Christians, because of family connections going back to the 1960s. What was once a vibrant church became, in more recent years, “a shrunken hull of what it once had been.” It appeared that almost irresistible forces were working to undermine the work and to deplete the numbers. Neither doctrinal error, immoral conduct, complacency, nor contentious attitudes provided the impetus to this downward spiral. The usual, valiant effort of the elders and the other members of the body continued in the face of discouraging circumstances. For some years it   really seemed to some in the church that the end was approaching, when it would be wise for the people to go their separate ways and join with other Christians in the Akron area. Efforts to reach the people of the North Hill community had been made at different times, with little encouraging result. The number fell to the point that Wednesday night attendance was sometimes in the high 30s. What could be done? This question occupied the minds and prayers of many.

It is hoped that this article highlighting the turnaround of one congregation will provide both information and to preach the Word from the Thayer Street church. One of the sources from which Thayer Street has long drawn its strength has been its elders. Some good and godly men, including the present shepherds, have stood firmly for right and against wrong, thereby strengthening the congregation to withstand the contrary winds that would blow.

In the 1970s retiring members of the church began moving to the South and Southwest, leaving open spaces in many instances. Over the next two decades this trend continued, with the added effect of many deaths in the aging group. Some moved from the neighborhood to more desirable neighborhoods and attended elsewhere. For many years some had driven to Thayer Street from other parts of the Akron area, but the profound difference that soon became discernible was that many were driving some distance and few living in the neighborhood. The effect of these changes, first subtle but later pronounced, was a depletion of the number of people in the church.

Changes in the Late 1990s

During that recent visit to Thayer Street, the changes were remarkable. While there are not as many classes as there once were, those classes now meeting have many more people in them than just a few years ago. Many more young people and young adults now make up the group at Thayer Street. The number now reaches from the high 70s to the 90s. The contribution now makes it possible for the congregation to extend its influence even further, as it once did. What factors contributed to this turnaround?

It is this writer’s understanding that a class held at the home of the Morris Normans, then working with the Barberton church, deserves some credit for its part in allowing the young people of the area to meet for study, singing, and visiting. Five or six Thayer Street young people participated in this class; out of it came more zealous and diligent Christians.

One young man who deserves particular mention for his role in encouraging other young people to come to Thayer Street, even some college friends who moved from other states to work in Akron, is Kenny Pitman. Some close to the scene credit him for much work in this area.  

Some of the “native” young people from Thayer Street have worked to convert their friends and school associates, with good effect. Even now such an effort is being made.

With no desire to disparage any of the good and faithful men who have preached the gospel there, mention must be made of the present preacher — Don Wright. He came into a quite difficult situation and has worked much to help overcome it. He has related well to all of the people — young and old, mature Christians and new converts, and the lost. His work with the college and young married people’s class has been a bright star in the work in recent years.

While this article stresses human activity, it is incorrect to think that such, apart from God’s blessing, can accomplish anything. People are needed to plant and water, but God alone can give the yield (1 Cor. 3:7). Never try to eliminate the divine part, and never forget to include it! Saints have often failed to pray as they ought. 

Lessons to Be Learned
There can be progress in difficult situations, if we do not allow discouragement to overcome us. Faith in God’s promises and persistent prayer will bring about growth, when combined with sowing the seed of the kingdom (Matt. 13:23). May we never fail to trust God to do what he has promised. We must be optimistic!

Growth can take place without the fads and gimmicks that have been favored so much in recent years. Building gymnasiums, offering community-interest classes, and feeding the body will never achieve what God desires in a local church. No one can ever improve on God’s means and methods. When we faithfully use the Scriptures to convert the lost and to plant local churches, we are doing all that God wants us to do and all that we should desire to do (1 Tim. 3:15f).

The Lord’s people must view their connection with a local church as a “giving” one instead of a “getting” one. They need to be part of a work to help, not just to be helped. At times they need to join forces with small works, even when they do not have a desirable number of children for all the classes. When they take their own children there, there will be more children for the classes, so that others will be more interested in casting their lot with them in the future. Many congregations would never have begun with the spirit of “getting.” Just as Jesus came to serve, not to be served, so must each of us seek to serve a need. Is it possible that you are more needed elsewhere?

Faithful, effective elders can fortify members over many years to have the spiritual stamina needed for the “lean times.” Possibly this is one of their most needed works. Every congregation will pass through some trying experiences, some unavoidable and others inexcusable. Spiritual growth is part of the equipping of the saints to be managed by spiritual shepherds (Eph. 4:11ff).

It is hoped that this review of the Thayer Street situation will bring enlightenment to the mind, determination to the will, and joy and hope to the heart. While it probably is true that some churches need to disband and go elsewhere, others need to hold to God’s unchanging hand and keep on. It is clear, however, that some special people with certain abilities are needed in such situations to achieve special results. May each one do his best to obey the Lord, depending on him to bless as he sees fit.