Truth Magazine

By Mike Willis

During my thirty years of preaching, a goodly number has been spent opposing the loose fellowship stance that was propagated and promoted by Carl Ketcherside and Leroy Garrett. The influence of this movement among faithful brethren was apparent in the early 1970s when Edward Fudge, Bruce Edwards, Arnold Hardin, and a number of other brethren moved way from the truth into a broader fellowship.

Over the years, we have witnessed these brethren accepting the logical conclusions of their position on fellowship. These brethren asserted that the unity of Christ could be maintained in spite of serious doctrinal differences, justifying this position by such arguments as (a) the imputation of the perfect obedience of Christ to the believer’s account to cover his imperfections; (b) continuous cleansing which cleanses the sinning Christian “even as” he sins; (c) Romans 14; and other such positions. At first, these brethren were only interested in a broadened fellowship that included all of the heirs of the restoration movement, that is only those who have been scripturally baptized. Soon, these brethren realized that, if the grace of God could save the sincere man who was worshiping with instrumental music, that same grace of God could save the pious unimmersed. At that juncture, their platform of fellowship broadened to the point that they could have unity with denominational folks, our “brothers-in-prospect” who did not understand the place of water baptism in the grand scheme of God.

The logical implications of this position were not exhausted by the acceptance of the pious unimmersed, because there also are many good, honest, and sincere religious folks who believe in God but do not yet understand the role of Jesus Christ in the grand scheme of God. In reviewing the positions held by our unity advocates, we called attention to the logical implications of their position. Ultimately it would lead to universalism and fellowship with any sincere person without regard to what he believed.

As the years have passed, we have witnessed this evolution of the unity-in-diversity advocates. At first, some of them would attend the Christian Church but would not sing with their instruments. Later, they joined them in singing. Soon they were condemning those who believed that singing with an instrument was sinful. Over the years, they began speaking of what great spiritual folks some denominational preachers were. They were spiritual giants being attacked by our pygmy brethren, when brethren challenged their teaching on baptism. Reviews appeared in their papers about the good in such denominations as the Baptists Methodists, Episcopalians, Roman Catholics, and others.

Their fellowship was broadened to join hands with the denominations in evangelistic conferences.

Now comes a new development. In the latest issue of Once More With Love, Leroy Garrett, editor of Restoration Review, tells us that faith in Jesus Christ is not essential to salvation. He tells us what the essence of faith is:

The essence of faith, as I see it, is a sincere disposition of heart to seek diligently after God and to respond to whatever knowledge God has made known (No. 38, August 1999).

What that means is that the sincere man who has never heard the gospel of Christ is just as saved as the believer in Christ. As proof of this, brother Garrett referred us to Cornelius. He reminds us of the virtues of Cornelius — “a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always” (Acts 10:2). Then he said, “He was justified while still a pagan.” To make sure that I have not misrepresented by brother, let him speak for himself:

It was the likes of Cornelius that led the apostle Peter to say, “In truth I perceive that God shows no partiality. But in every nation whoever fears God and works righteous- ness is accepted by him (Acts 10:34-35). Peter is saying that wherever there are people like Cornelius there are people acceptable to God.

Peter names two conditions: fearing God, like Cornelius; doing what is right, like Cornelius. Such ones are accept- able to God, even if they are not yet part of his covenant people, even if they are not yet Christians.

Our brother continued to say, “The source of this faith for those without revelation is ‘the law written in the heart, the conscience also bearing witness’ (Rom. 2:15).” He continued,

This is why it is wrong for us to presume that all heathen/pagans are lost, for they too have the promise of eternal life if they do “by nature” the things that the law requires, “their thoughts accusing or excusing them.”

The evolution of this brother’s grace/unity movement has yet one step to go to reach its full universalism. Our brother needs to work himself to the conclusion that the pious atheist who “responds to whatever knowledge God has make known” to him is just as saved as any other pagan. If brother Garrett lives enough years, I am confident that the logic of his position will take him to that position.

Conflicting With Scripture

The problem of brother Garrett’s position is simply this: it is contrary to what the Scriptures teach about salvation. Let’s consider just a few things that pose problems for brother Garrett:

1. The Conversion of Cornelius. The record of Cornelius reveals that he was indeed a morally virtuous man. We know this because the inspired account tells us as much. That same inspired record clearly states that Cornelius was lost, even though he was a good moral man. The angel of the Lord appeared to Cornelius and instructed him, “Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved” (Acts 11:13-14). For the conversion of Cornelius to help brother Garrett, this text should read, “Send men to Joppa, and call for Simon, whose surname is Peter; whom the Holy Spirit shall convince that thou and all thy house already are saved.” But the latter is not what the text says. The text plainly states that Cornelius would hear words from Peter that would of man who needs to be saved is a lost man! One cannot save a saved man!

 2. The argument of Romans 2:15. My brother surely twisted the passage Romans 2:15 when he used it to state that good, moral Gentiles would be saved without obedience to the gospel or belief in Christ. The first sub- division in Paul’s argument to the Romans is 1:16-3:31. Every commentary that I have read identifies this sec- tion with some such as description as “Paul establishes the need men have of the gospel” or “All have sinned and fallen short of the glory of God.” Romans 1:16-32 is designed to show that the Gentiles are “without excuse” (Rom. 1:20) in their sins and Romans 2:1-3:20 is designed to show that the Jews are “inexcusable” (2:1) for their sins. The conclusion of this section is summarized for us: “For all have sinned, and come short of the glory of God”(Rom.

3:23). The conclusion is that every man has sinned, has fallen short of the glory of God, and stands condemned as “guilty” before God. That was the reason Cornelius needed to hear words whereby he and his house could be saved — because he was lost! To cite Romans 2:15 to show that Gentiles were saved without the atoning blood of Christ is contrary to the whole thesis of Romans.

3. The plain statements of Scripture that make faith in Christ a condition for salvation. There are a host of Scripture that make faith in Christ a condition for salvation:

I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins (John 8:24).

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16).

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6).

But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him (Heb. 11:6).

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mark 16:15-16).

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. (Rom 1:16)

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ (Rom. 5:1).

Any thesis that is contrary to so many Scriptures is obviously not the revealed will of God.

Conclusion

One of my purposes in reviewing this material of brother Garrett’s is to remind brethren who might be inclined to use Romans 14 to justify an on-going and never-ending fellowship with those who teach and practice many different doctrinal and moral errors where the logical conclusion of this position leads. At one time, brother Garrett was taking the position that he could not fellowship anyone who disagreed with his position on the located preacher. Once he accepted his new fellowship position, his view of fellowship changed and has continued to evolve over 30 years to the point that now he believes that God will save those who are mistaken about Jesus. And, in the words of his friend, Carl Ketcherside, one should not make anything a condition of fellowship that is not a condition of salvation! Thus, brother Garrett’s umbrella of fellowship is broad enough to include pagans and infidels.

Others who accept the same thesis as brother Garrett will not be more successful in stopping the evolution to.

By Jonathan L. Perz

Throughout time, man has departed from God’s ways. The Israelites, God’s people of old, continually departed from God’s teachings and had to repent and restore God’s ways. They faced judgment after judgment for perverting the ways of God, yet they never learned. The Bible teaches us that these things were written “for our learning” (Rom. 15:4) and “for our admonition” (1 Cor. 10:11). Therefore, we must learn from their errors and stand fast in the truth of God’s word.

The Israelites are not the only people who ever departed from the truth. Even among first century churches, apostasy ran rampant. In Galatians 1:6-9, we read of Paul’s amazement that the churches in Galatia had accepted a perverted gospel so soon after acknowledging the truth. The New Testament is filled with warning after warning that apostasy will take place and God’s ways will be departed from. Consider the following passages:

1 Timothy 4:1-3; 2 Timothy 3:1-5; 4:1-5; 2 Peter 2:1-2; Jude 3-4; Revelation 2:4-5. In every instance of apostasy, repentance was commanded. Hence, only a fool would deny the possibility of apostasy today!

The Need For Restoration

In Jeremiah 6:16, the great prophet of God prophesied, “Thus says the Lord: ‘Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls.’ But they said, ‘We will not walk in it.’”

Now more than ever, there is a need to restore the “old paths” of Christianity where the “good way” is. A quick look at today’s religious world reveals complete mayhem. It is difficult to find two churches in one city that teach the same thing. It is even more difficult to find a church that is like the church described in the first century. When these circumstances exist, something has gone terribly wrong.

Is this sectarian religious world, with all its different names, creeds, doctrines, teachings, ministries, and ideas what the Lord prayed for in John 17? I think not! Are those proclaiming Christianity today fulfilling what Paul spoke of in Ephesians 4:3 where he wrote, “. . . endeavoring to keep the unity of the Spirit in the bond of peace?” Definitely not! We must ask ourselves, “Is Christ divided?” just as Paul asked the Corinthians (1 Cor. 1:13). Obviously, our answer must be, “Of course not!” Yet, judging from the appearance of today’s “Christian” world, you cannot tell. Why? Simply stated, everyone has gone his own way, and turned crooked the straight paths of the Lord!

The Plight of First Century Christianity

In the majority of “Christendom,” first century Christianity has been abandoned today! Sure, the core of the Gospel, the death, burial and resurrection of Jesus Christ, remains intact. It is the plan of salvation, the apostles’ doctrine, the pattern of the first century church, among other things, that have suffered perversion. Unfortunately, many souls have honestly and sincerely been deceived by such perversions.

Through time, many different people have taught various notions of Christianity. Some teachers have tried to make the word of God too simple. Some have made it too difficult. Some felt that our worship to God required innovation and modernization, thus they changed it. Some obviously believed the organization of the first century church was not good enough, so they tried to make it better. Some believed that the gospel of Jesus Christ was irrelevant to today’s modern society, so they adjusted it to make it “relevant.” The turns, twists, and forks in what is supposed to be the “straight and narrow path” to salvation are too many to mention and were definitely not put there by God. Some happened long ago and carry through to today. The rest are added day by day. Overall, “Christianity” has changed without God’s permission. God’s perfect Way has been deemed imperfect. That is why we must repent and seek to restore first century Christianity today!

How Do We Restore First Century Christianity Today?

First, we must find the pure seed. The Bible has likened the Word of God unto a seed — an incorruptible seed (1 Pet. 1:23). This seed must be planted in the hearts of men. If the soil is right, it will grow and bear fruit. If the soil is poor, it will not bear fruit (consider the parable of the sower, Matt. 13:24ff ). We know that a seed will bear fruit after its own kind. The pure seed of God’s word will produce true Christians and nothing else. What happens when the seed is perverted, warped, manipulated, and changed? The result is what we have today: hundreds of different flavors of Christianity. We have division, sectarianism, and denominationalism! This is why we must get back into our Bibles and imitate the first century church in doctrine, worship, organization, labors, and purity (1Thess. 2:14). We must find the pure seed and begin planting it. Only then, will we reap pure Christianity!

Second, we must learn to “rightly divide the word of truth” (2 Tim. 2:15). This must be a diligent effort. So many today, depend upon the “clergy” to do the studying and interpreting for them. This is a dangerous practice to say the least. The Lord commanded that “we work out our own salvation with fear and trembling” (Phil. 2:12). Knowing we all will give answer for ourselves on the Day of Judgment, we cannot leave our salvation in the hands of someone else. We must learn to study God’s word for ourselves, test the spirits, and prove all things (Acts 17:11;

1 John 4:1; 1 Thess. 5:21). When we do this, “we are workers that need not be ashamed.” But when we trust another to do our studying for us, we could likely be the “blind following the blind” (Luke 6:39). That is why we must all learn as individuals to study our Bibles for ourselves and rightly divide the word of truth.

Third, we must seek Bible authority (a book, chapter, and verse) for all that we say and do. The apostle wrote in Colossians 3:17, “and whatever you do in word or deed, do all in the name of the Lord.” We can know by faith, which comes by hearing the word of God (Rom. 10:17), that if the Lord Jesus commanded us to do it, we must do it. God gave him all authority (Matt. 28:18). We can also know by faith, that if the apostles did something or commanded us to do something, we can and must do it. The Lord gave the apostles authority (Matt. 16:19; 2 Cor. 10:8). Thus, we have our means of establishing authority for what we do. If we have a direct command, an approved apostolic example, or we can necessarily infer that it was a practice of the first century Christians, we can know by faith it is acceptable for us to do. To do anything else is to act without the Lord’s authority and thereby sin. It is really that simple! We must seek God’s approval for all that we say and do (Col. 3:17).

Fourth, we must re -establish the pattern for the church set forth in the New Testament. The Bible says, in 2 Timothy 1:13, “Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus.” The work, worship, and organization of some churches have become secular and carnal in nature. Instead of saving souls, churches are feeding bellies. In- stead of coming together to worship God, churches come together for entertainment and socialization. Instead of autonomous local congregations overseen by a plurality of qualified elders, churches have become institutionalized conglomerates led by one man oftentimes not qualified to be an elder or many men holding titles and positions nowhere designated in Scripture. We must get back to the arrangement the Lord has designated for a local church, and accept no substitutes.

Finally, we must stand fast in the truth and never ever compromise it. It is written in 2 Thessalonians 2:15, “Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.” God’s word offers no compromise because compromise is the door to apostasy.

Compromise of truth involves giving into something other than truth, and inevitably departing from God’s word. This is why “Christianity” is in the mess that it is in today. Men have not only opened the door for com- promise, they let it swing freely both ways. Sadly, all we have left to show for it is division and more division. Instead of restoration, people call for “unity in diversity” and “ecumenism,” neither of which are pleasing to God. This is why we must stand firm in the truth and never compromise it.

Conclusion

Let us all demand the truth of God’s word, the whole truth of God’s word, and accept nothing but the truth of God’s word. If the church you are part of does not resemble the church you can read of in the pages of the New Testament in every way, shape, and form — demand restoration! If they “will not walk in the old paths,” as Jeremiah wrote of in Jeremiah 6:16, then find a group who will.

There is indeed a great need to restore first century Christianity  today. This is the plea of the church of Christ.  We hope you will make it your plea too!

By Sherrel A. Mercer

Revisionism was once a recognized characteristic of the propaganda machine of the international Communist Party. One only needed to read or hear a few sentences to know that the facts of history were changed, twisted, and restated to further the peculiar political aim of the Party. It was very common to read descriptions of the United States as a colonial, imperialist power, bent on gathering any and every foreign possession under its flag. Never mind that the quest for freedom for the oppressed dictated much of American foreign policy the last two hundred years. It was also very common for a ruler in Soviet Russia, for example, to be so disgraced that his name was removed from streets, buildings, and cities, as if he never existed!

The Lord’s church has a fight on its hands now with revisionists. The list of subjects is growing; we could consider marriage/divorce as a bellwether, with error of every kind being found on every front. That which was once sacred has been redefined in terms to better suit the ear, the audience, or the untrained conscience. A sermon today on marriage, from some revisionist preachers, does not even sound like a sermon on the same subject from the same Scriptures preached thirty or forty years ago.

A common denominator of the revisionist preaching today is an individual spokesman who is personally affected or afflicted by the plain truth on a specific subject. Matthew 19:9 is suddenly rethought and retaught in the light of the son, daughter, brother, sister, or whomever, that is disciplined by the plain truth of that Scripture. The fact that the plain truth condemns an action causes the truth to be redefined in a way so as to soften its effect.

The apostle Paul was once chastised by Festus, who told Paul, “Much learning doth make thee mad.” (Acts 26:24) Much learning did not make Paul mad, but it seems to make preachers revisionists today. There are those who value learning and education so much that any pronouncement from any scholarly source becomes truth, without the need for any scrutiny. And if the scholarly pronouncement conflicts with the revelation of Scripture, the revisionist rewrites the Scripture, instead of demanding the proof of the pronouncement.

The biblical account of creation is a good example. There is absolutely no reason to doubt that God could and did create the world, including man, in six days. There is absolutely no reason to require periods of billions of years for anything that is made to have been made. And there is absolutely no reason to place blind faith in evolution or the big-bang theory, simply because that modern learning teaches it dogmatically for the truth. Any time evolution has to stand the test of scientific scrutiny by minds that are intellectually honest, evolution fails miserably to explain the origin of the world we know.

Some Christians want to revise Genesis 1 and 2 to fit evolution, and they end up as theistic evolutionists. But they can find very little comfort from Scripture for such a position. Others simply must have long periods of time for God to do his creative work. Such a requirement destroys the step-by-step relationships defined from day one to day six of the creation week. It simply limits God. Others try to find a fit by saying that the living part of this world was an instantaneous product of divine creation, after several eons of time had transpired with nothing alive — plant or animal — occupying the earth. This position claims “inorganic evolution” as dogma, and allows God a last- minute presence. Somehow, I cannot relegate God to a last-minute bit part.

I am saddened greatly by the posture taken by informed Bible teachers when confronted with the modern-day scientific learning of their children. If the parent is not to be considered hopelessly out of touch with current ideas, or if the parent does not want to be relegated to less than usefulness by the children, the parent becomes a revisionist and begins to teach something other than Genesis 1 and 2 as the authoritative answer to the origin of the world.

One of the preachers we supported has become a revisionist about creation. Whatever the reason, he is not teaching what he taught before, and he is not teaching the simple truth of Genesis. He no longer sounds the clear teaching of creation in six twenty-four hour days. Please do not misunderstand me: a revisionist can be taught, and he can be returned to the simplicity of the scripture. Much effort has been made to try to right his ship. But it is often difficult to restore such a one, especially if (1) he begins to blame others for his obvious doctrinal predicaments, (2) he begins to attack the messengers of truth, and (3) begins to defend himself or his own position instead of defending the truth. Having determined to our own satisfaction that the mentioned preacher had fallen into all three of these weaknesses, we elders had no choice but to suspend our support for that preacher.

Our position as elders has always been to support preaching, not preachers. There is a great difference. Our responsibility, locally or afar with the men we support, is to know the individual well enough to know if we are supporting truth or supporting a man. If we are simply supporting a man, we have missed the point of the scriptural pattern.

We strongly believe that godly men everywhere, serving as elders, need to reinforce their responsibilities toward the defense of truth. After all, the church is the pillar and ground of the truth. But if local leadership acquiesces in the idea that a preacher is the spiritual leader of the congregation, or in the idea that a preacher has the benefit of the most learning and must therefore lead the elders, then the divine pattern is destroyed.

Is there any wonder why there is trouble in Judah? 

We cannot assume that the forgiveness of our sins is immediate and automatic, just because we enjoy a relationship with Jesus Christ. Many people today behave as if this were so. It is worthwhile therefore, to examine this important question.

Forgiveness for the alien sinner results from compliance with the will of God: (1) Faith in Christ (Acts 15:9 — “cleansing their hearts by faith”); (2) Repentance regarding past sins committed (Acts 2:37, 38 — “What must we do? Repent . . .”); (3) Confession of faith in Christ (Rom. 10:9, 10 — “with the mouth confession is made unto salvation”); and, (4) Baptism into Christ for remission of sins (Acts 2:38; 22:16). The consistency of all biblical examples of response to the gospel of Christ gives us the definite impression that there is a pattern for acceptance of the grace of God by the alien sinner. When those requirements are met by the submissive penitent, then God grants forgive- ness of sins. This is what is sometimes referred to by Bible students as the “first law of pardon.”

In similar fashion, forgiveness of sin for the Christian results from compliance with the will of God for him or her: (1) Repent of the particular wickedness committed (Acts 8:22 — “Repent therefore of this thy wickedness . . .”); (2) Prayer for forgiveness (Acts 8:22 — “and pray the Lord, if perhaps the thought of thy heart shall be for- given thee    . . .”). This passage assumes that there exists a pattern delivered to us by the apostles for access into the forgiveness of sin for the child of God also. Some Bible students have called it a “second law of pardon.”

Consistent with this pattern is John’s discussion of “walking in the light” and the momentary failures which may occur in our lives: “If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:6-9). This passage demands that we confess our sins, and so put them behind us. Making a clean break with sin is most important to the process, for otherwise we have not met the terms of pardon set by God in his word.

I believe that it is this situation which is described by Paul in his second letter to the Corinthians, when he wrote:

For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults; lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed (12:20-21).

Evidently these church members were guilty of sin which they had “swept under the rug,” feeling that because they had ceased committing the wrongs, they were therefore forgiven by God. Paul’s stern rebuke is clear evidence that one cannot merely “forgive himself/herself” by such personal fiat. This is the same thing as “pronouncing oneself forgiven!” More is assuredly required.

Behavior of this kind assumes that sin is against one’s own self, whereas the Bible says sin is against God. Sin is principally an offence against the nature of our Holy God. It does denigrate the human spirit and diminish one’s estimation of himself, but that is not the point of forgiveness. Sin insults the holiness of God: “Against thee, thee only, have I sinned, And done that which is evil in thy sight; That thou mayest be justified when thou speakest, And be clear when thou judgest” (Ps. 51:4).

It also assumes that forgiveness takes place in one’s own mind, whereas the Bible says forgiveness takes place in the mind of God. David begs for God’s pardon, recognizing that he (God) is the offended party, and so, the one who must forgive: “Purify me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow. Make me to hear joy and gladness, That the bones which thou hast broken may rejoice. Hide thy face from my sins, And blot out all mine iniquities. Create in me a clean heart, O God; And renew a right spirit within me” (Ps. 51:7-10).

A few years ago a major tax case was settled with the Internal Revenue Service by a country music star. He owed millions to the IRS, and the Tax Service eventually settled for significantly less than was actually owed. He was forgiven of a rather large sum of money owed to the government in the form of taxes, interest, and fines. Note, please, that this forgiveness could never have been granted to him by his own “blotting it from his mind” or simply “forgetting about it.” The terms of repayment and forgive- ness were set by the IRS. He met the conditions and was absolved from payment of the remainder. God does the pardoning, and sets the conditions of our pardon, just as the IRS did for him!

Finally, it assumes that we may set our own pattern of pardon, whereas the Bible teaches that God sets the terms of pardon and has left us a pattern for receiving forgiveness in Scripture. As Paul put it in rebuke of the Corinthians for setting their own standards of right, “What, came the word of God out from you? Or came it unto you only?” (1 Cor. 14:36). We must follow the divine patterns: “So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours” (2 Thess. 2:15).

Sin must be renounced and repented of to be forgiven. We ought not to want any unpleasant surprises at the Final Judgment. Jesus says there will be some (Matt. 7:21ff). Make a clean break with any sinful practice in your life now by repenting and confessing it to God if it is of a private nature, and to God and your Christian friends if it is publicly known. Do not make a small matter of it by simply considering it a part of the past, though, for the stakes are far too high! When God blots it out his book of remembrance, then and only then, may we dismiss it from our minds, forget about it, and go on with our lives.