Truth Magazine

Our title was on a sign I saw south of St. Louis. Doubt- less, it was placed there by people with the noblest of intentions. I am sure they meant nothing but the best for the religion of Jesus Christ! However, they could not prove that statement if their lives depended on it. (Sadly, unfortunately, their spiritual lives may!)

How would one prove that Jesus introduced “Christ- mas,” that he is its author?

• He might begin by showing that Jesus was born on December 25. Scholars and historians admit that this is unlikely, or that, even if it were possible, it cannot be proved.

However, even if one were to find a birth certificate citing December 25 as the birthday of Jesus, he still would not have proved that Christmas, as we know it, was “brought to” us by Jesus. All he would have proved is that Jesus was born on that day.

• One might find a prophecy showing that men should observe the birth of the Savior. We find prophecies that tell us to hear, honor and obey the Son, the coming, crowned King of Israel (Ps. 2; 110:1-4; Isa. 11:1-11; Zech. 9:9, 10). But, where, O where, is the prophecy that speaks of the exaltation of his birth as a matter of reverence and remembrance? And, if there be such a passage, where is it tied to December 25 and to the custom and manner of men today?

• By showing that Jesus himself authorized his disciples to observe his birth, one might show that Jesus initiated Christmas. Jesus did say that his disciples were to be taught to “observe all things whatsoever I have commanded you” (Matt. 28:20). In all the revelation of God, where is such a citation to be found? Further, if such an observance were found, would it be in the motive and after the manner of “Christmas” as it is kept today?

For example, Jesus indeed authorized water baptism in his name for the remission of sins (Matt. 28:19; Luke

24:47; Acts 2:38). Baptism can be found authorized by Jesus, but baptism, as practiced by Catholicism bears little resemblance to the baptism Jesus ordered and ordained (Acts 8:12, 38, 39; Rom. 6:3, 4; Col. 2:12). So, even if we were to find Jesus approving of his birthday, are men noting it after the plan and pattern of God? If they are, where do we find that plan? Where is the blueprint for the structure of Christmas as we know it today (Col. 3:17)?

• Finding Christmas in “the apostles’ doctrine” might show that Jesus instituted it (Luke 10:16; Acts 2:42; 1 Cor. 4:6; 14:37). To reject and repudiate the word of the apostles is to refuse God (1 Thess. 4:2, 8). Truly, as Jesus said, “He that heareth you, heareth me.” To hear the word of the apostles is to hear the very word of God (1 Thess. 2:13). Thus, if it can be shown that the apostles told “the Christmas story,” then it can be shown that Christmas is brought to us by Jesus. Where, though, is that testimony? Where is that evidence? We have “all truth,” “all things that pertain unto life and godliness” (John 16:13; 2 Tim. 3:16, 17; 2 Pet. 1:3). Where is Christmas, as seen among us today, displayed in the Bible?

• One could find Christmas was brought to us by Jesus if he could find an approved example of it in the New Tes- tament. Jesus said nothing about the day upon which the disciples were to show his death in the Lord’s supper. The apostles did not specifically and directly command a set day. However, we find that the disciples came together “upon the first day of the week” to “break bread” (Acts 20:7). When we do as they did, when we follow their ways, we are following Christ’s ways (1 Cor. 4:17; 11:1, 2; Phil. 4:9). Thus, we remember and show the Lord’s death in eating the bread and drinking the cup “upon the first day of the week” (Acts 20:7; 1 Cor. 11:23-26). Now, is there a similar narrative with respect to commemorating and celebrating the Lord’s birth? If so, where is it? Find it, and we may agree that Christmas has been brought to us by Jesus.

Conclusion

We are not doubting or denying that Christ, the Son of God, was born of a virgin and placed in a manger (Matt. 1; Luke 1-2). We are simply saying that the Christmas tradition was not brought to us by Jesus. He did not authorize it. Therefore, as Christians, we cannot observe that which God has not sanctioned (2 John 9).

How many other things, like Christmas, can you think of which God has neither authored nor approved? Infant baptism? Sprinkling for baptism? Easter? Churches be- coming social, recreational, and entertainment centers? If you are tired of worldly religion, why not study the Bible, serve God, and worship with us? If you have questions, we would love to hear from you.

“I have written to him the great things of my law, but they were counted as a strange thing.” “Israel is an empty vine, he bringeth forth fruit unto himself” (Hos. 8:12; 10:1). God’s people rejected God’s Word, substituting their own will and way. They multiplied places of worship and acts of piety, but God compared it all to a running vine which produces no real fruit. When the prophets protested against the empty vine of false religion, they were threatened and told to preach somewhere else. Amaziah, the priest of Bethel, complained of Amos, “The land is not able to bear all his words” (Amos 7:10-15). Amos claimed no worldly scholarship or renown, but he preached the truth to please God and would not compromise to please men.

The empty vine of false and perverted religion is running in every direction today, giving multitudes a false sense of security. Most people do not want to hear it, but the truth must be told about the rampant perversions of the Bible, morality, gospel preaching, the church, and worship.

The Bible Perverted

The Old and New Testaments are “given by inspiration of God” as the infallible standard of truth, revealing “all things that pertain unto life and godliness” (2 Tim. 3:16-17; 2 Pet. 1:3, 21). The Bible is being butchered today as it was when King Jehoiakim had the prophecy of Jeremiah cut into pieces and burned (Jer. 36:23). Men are cutting out what they do not like and pasting in their own opinions, which God forbad under extreme penalty (Rev. 22:18-19).

Roman Catholicism added several books to the Old Testament and copious notes to the New Testament to justify doctrines and practices not found in the Bible. The Jehovah’s Witnesses published The New World Translation to eliminate references to the deity of Jesus Christ. The Book of Mormon claims to be another gospel of Christ, though the Bible warns against such claims (Gal. 1:8-9). Perverted paraphrases of the Bible are being pawned off as “new translations,” revising God the Father to “Father- Mother,” the Son of Man to “the human one,” and subject in a wife’s role to “committed,” and correcting other political offensives in Scripture. Men write their own creeds, catechisms, articles of religion, and confessions of faith as norms of truth in addition to Scripture.

Morality Perverted

God gave in Scripture the only perfect and absolute standard of morality. We must forsake our own wicked ways and accept the ways and thoughts of God as higher than our own (Isa. 55:7-9). “The judgments of the Lord are true and righteous altogether.” “Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way” (Ps. 19:9; 119:128). Our own ways seem right but lead to destruction (Prov. 14:12). God’s way is the true way of love; we cannot cloak our sins under a false banner of love (Rom. 13:8-10).

Abortion on demand is not a legitimate “choice” of love, but is an unmitigated act of evil against the innocent, like all other forms of murder. Homosexuality is not a lawful “alternative” to the marriage of one man to one woman for life but is unnatural, abominable conduct (Rom. 1:27). Sexual intercourse outside marriage is immoral, irresponsible, and destructive to man’s stability and well-being. No such evil act can be made “safe.” The only safe way is to obey God’s command of abstinence before marriage: “Flee fornication” (1 Cor. 6:18). All the immoral behavior mentioned above has been endorsed by some priests, pastors, church boards and panels, and other religious spokesmen. The nationwide Metropolitan Community Church openly affirms homosexuality.

God warned of “perilous times” when men would teach “doctrines of demons, speaking lies in hypocrisy, having their conscience seared with a hot iron,” “blasphemers, . . . without natural affection, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof” (1 Tim. 4:1-2; 2 Tim. 3:1-5). God demands of the faithful preacher, “Cry aloud, spare not, lift up thy voice like a trumpet,” but many like the priest Amaziah complain, “The land is not able to bear all his words” (Amos 7:10-15).

Preaching Perverted

God ordained gospel preaching to convict men of sin (John 16:7). Peter said the Jews crucified the Messiah “by wicked hands,” and they were cut to the heart (Acts 2:23, 37). When Paul “reasoned of righteousness, temperance, and judgment to come, Felix trembled” (Acts 24:25). Paul said of Jew and Gentile, “All have sinned, and come short of the glory of God” (Rom. 3:23).

Next, true gospel preaching points the sinner to Jesus Christ as the perfect sacrifice for our sins, and as our only hope for heaven. The gospel which saves tells us “how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures” (1 Cor. 15:1-4). The gospel saves when obeyed. We must believe in Jesus Christ as God’s Son, repent of all sins, confess our faith in Christ, and be immersed in water (Acts 2:36-38; Rom. 10:10). Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John

14:6). True preaching declares “all the counsel of God” as it relates to God’s pattern for the church and his teaching on every aspect of daily life (Acts 20:27).

Modern preaching is a running vine, an empty shell. Conviction of sin is replaced by the positive-mental-attitude of pop psychology. Self-denial is replaced by self-esteem (Luke 9:27). Man’s accountability for sin is dissolved by appealing to social conditions and medical explanations. Drinking, stealing, and adultery are caused by slums and genes, not by sin. Modernism denies the virgin birth, miracles, and resurrection of Christ, and offers instead the platitudes of social and political liberalism. Some preachers offer a gospel of “health and wealth” — “name it, claim it.” Sermons address the carnal concerns of here and now, not the spiritual concerns of eternal redemption. Preachers are expected to be stand-up comics and show directors. Drama and theater have invaded the pulpit as people seek to be entertained.

The Church Perverted

Jesus promised to build his church through the preaching of the Apostles (Matt. 16:18-19). He purchased the church with his own blood and is “head over all things to the church” (Acts 20:28; Eph. 1:22-23). The New Testament is the standard of faith and practice given by Christ to guide his church. He taught there is only one true church, one true Spirit, one true hope, one true Lord, one true faith, one true baptism, and one true God (Eph. 4:4-6). Each local church with its own elders, deacons, and teachers was given the mission of spreading the gospel with no added levels and layers of organization, hierarchy, or denominational machinery (Acts 14:23; 1 Tim. 3:1-16). The church’s focus is on saving souls for eternity.

After the New Testament age, a great apostasy developed which ultimately produced many new levels and layers of organization, a hierarchy, and an elaborate bureaucracy. This new institution is called the Roman Catholic Church. The capstone of its organizational pyramid is the Pope. Christ ordained no such pyramid with its myriad of offices and powers. The Pope claims both religious and political powers, but Jesus repudiated political power in the church (John 6:15; 18:36). The Pope claims to be a bishop but must be unmarried; Bible bishops were married men with children (1 Tim. 3:1-5). Though not as elaborate, Protestant denominations have layers of organization and bureaucracy above the local church. These synods, presbyteries, and conventions unauthorized by Christ are running vines of false religion.

Churches have lost the focus of saving souls for eternity. Churches have become social welfare institutions, religious versions of the Red Cross. They organize political campaigns. They offer recreational activities such as social meals, ball teams, and bowling leagues. They build “fellowship halls” (euphemism for party rooms) and family life centers (euphemism for gyms). Some churches even attract people with the bait of sin: gambling, dancing, and drinking parties!

Perverted Worship

Christ ordained worship as a sacred occasion for spiritual songs, Bible study, and prayer. On “the first day of the week,” the Lord’s supper is observed as a memorial to his death, and Christians make freewill offerings of money for the work of the church (Acts 2:42; 20:7; Eph. 5:19; 1 Cor. 16:1-2). Every action in this simple pattern of worship exalts and glorifies God. Man has no authority to “add unto these things” or to “take away” anything from God’s revealed plan of worship (Rev. 22:18-19).

When worship is changed to please men, it is perverted. All its elaborate beauties and attractions are running vines, an abomination to God. The personal participation of each Christian is sacrificed for solo and choir performances. Concerts and contests parade as worship. Men have tried to improve God’s simple plan of worship by adding instrumental music, incense, and candles. Some churches “take away” from God’s plan by not having the Lord’s supper every Sunday, others “add unto these things” by having it on other days of the week.

Entertainment is disguised as worship with orchestras, jazz concerts, dramas, monologues, mimes, movies, puppet shows, dances, celebrity appearances, talent shows, and comedy theater. Often, preachers and popes are glorified and commercialized. They allow people to fall at their feet in reverence, something not allowed by Apostles or angels (Acts 10:25-26; Rev. 19:10). Hats, shirts, mementos, and assorted paraphernalia are sold. Religious festivals and celebrations unknown to the Bible are held, such as Mardi Gras, appealing to man’s sensual and carnal appetites. Much of modern religion has fallen to the level of a circus or carnival. This running vine may be beautiful to behold, but it bears no fruit unto God.

What Is the Answer?

“Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls” (Jer. 6:16). We must repent of all sin and error, and return to God’s Word as the standard of true religion. We must return to the original gospel of Christ found in the Bible. It alone “is the power of God unto salvation” (Rom. 1:16). We must “hold fast the form of sound words” found in the New Testament regarding the authority of the Bible, the standard of moral- ity, true gospel preaching, the pattern for the church, and God’s plan for worship (2 Tim. 1:13). To receive forgive- ness of sin and to begin a Christian life, we must believe the gospel, repent of our sins, confess Christ as God’s Son, and be immersed in water. Jesus said, “He that believeth and is baptized shall be saved” (Mark 16:16).

Charles Benjamin Shropshire, long-time gospel preacher in the Pacific Northwest, passed away on Friday, July 17, 1998 in Sherwood, Oregon. The funeral was conducted at Finley’s Sunset Hills Memorial Park in Portland, Oregon on Thursday, July 23, 1998 with Mark Dunagan of Beaver- ton, Oregon, Jerry Earnhart of Canby, Oregon, and others speaking to a gathering of family, friends, and brethren. He was buried the following day at the Mt. Hope Cemetery in Baker City, Oregon.

Ben was born to Benjamin W. and Annie D. Shropshire on November 14, 1908 in their ranch home in the com- munity of Paint Creek, near Robert Lee, Texas. He was baptized into Christ at the age of twelve, and preached his first sermon at fourteen. He grew up as a “cowboy,” working on the family ranch and for other nearby ranchers. At the age of fifteen he began working in a cotton gin in Robert Lee, and continued in this trade for the next four years, moving from the Rio Grande Valley to southern Oklahoma. In 1925 he was enrolled for one term at Abilene Christian College, during which time he preached by appointment for nearby congregations.

By 1927 he had advanced to “chief ginner,” earning enough money to pay cash for a new Chevrolet convertible. On a blind date he met Dainey Laird, whom he married on November 27, 1927. He went into business with his father, raising cotton, but lost money when prices fell, and had to seek employment elsewhere. He began to work as a “farm-to-farm” salesman for a general merchandise store during the early depression years. Later, he found work with a new grocery store in Eldorado, where he managed the meat department. In the spring of 1931 he was invited by the congregation in Crane, Texas to move there and work with them, which was the beginning of a long relationship with that congregation from which he received support on an “on again, off again” basis that lasted until he retired from full-time preaching in 1992.

After two years Ben and Dainey left Crane and moved to work with a congregation in Wink, Texas, and, after that he preached for congregations in Monahans, Odessa, Meadow, and Farmersville. During these years he also traveled some for Boles Orphan Home, raising money from churches to support the home. After a conversation with Roy Cogdill and much further study, however, he determined that it was not scriptural to support such institutions from congregational treasuries.

Early in 1941, while working with the congregation in Farmersville, Ben received a letter from Jimmy Lovell, asking him to consider moving to Portland, Oregon to work with the 43rd and Division Streets congregation. The move was made that spring. During the next few years thousands of people would move from the south to the Northwest to work in the defense industries (primarily ship yards), and this would greatly contribute to unprecedented growth of the church during the war years. He held meetings all over Oregon, Washington, Idaho, and in Alaska (at the end of the war), and helped to establish many new congregations. After the war he moved his family to Goldendale, Washington to work with the congregation there, and subsequently worked with congregations in Vancouver, Washington, and at Dalles and Hillsboro, both in Oregon. In 1960 he began working with the congregation in Reno, Nevada, but moved back to Oregon in 1964 to work with the church in Beaverton, and, later, in Hermiston. He then moved to California to work with congregations in Napa and San Pablo for two or three years, but returned to Oregon, where he worked with congregations at Pendleton, Baker City, John Day, and Tualatin, until his retirement at the age of 84 in 1992.

Though he had many opportunities to work with large congregations that could have supported him comfortably while he preached the gospel, for the most part, he chose to work with newly established, weak, or small congregations that could not support him adequately. To support his family he received wages from other congregations and individuals, and sometimes found secular employment either to supplement the support he was receiving from churches or, sometimes, to provide his total income. He lived to preach the gospel wherever he could, and without regard to whether he would receive sufficient support while doing so.

His first wife, Dainey, passed away in the summer of 1982, after several years of severe heart problems. Ben had suffered a severe heart attack himself in 1980 and another one in 1982. In January 1983 he and Carrie Patton Gatson were married, and they continued to live for awhile in Baker City, Oregon. After his retirement in 1992, Ben and Carrie became members of the Beaverton, Oregon congregation, where Carrie remains a member.

Ben is survived by his wife, Carrie Shropshire of Sherwood, Oregon; by his four children, Peggy Meyer of
Moraga, CA, Benj. M. Shropshire of St. Louis, MO, James H. Shropshire of Hermiston, OR, and Janice Rich of San Marcos, CA; and by other step-children, two sisters-in-law, sixteen grandchildren and twenty-three great- grandchildren.

Ben’s life and work made a significant impact on the cause of Christ in the Pacific Northwest, though he would be the first to give God the glory and praise. He will be long remembered by the host of brethren and friends in that part of the country who were blessed by the life he lived and in which they were privileged to share.

I believe that the five parts of a worship service are of equal importance. We tend to put greater effort to- ward the teaching of a lesson than the breaking of bread, praying, giving, and singing. I have observed that in some congregations the part of the worship service given to singing has a lack of forethought. Some congregations are selecting songs in the last few minutes before the start of the worship service.

Singing of hymns during a worship service is required by God. As we sing praises to God, we teach and admonish each other (Col. 3:16). To best use the song service it should complement the lesson given by the evangelist. The use of songs to complement the thoughts of the lesson requires pre-planning by the evangelist and the song leader. The two confer during the week and select songs that lead one’s thoughts to those to be presented by the evangelist.

After the songs have been selected, the song leader reviews the words in each song. The words used by the poet will establish the tempo that the song is to be sung in. Some songs are to be sung as an anthem, some as reflecting joy and gladness, and some as serious. Some songs are written to have more than one tempo to express the thought being portrayed. I have in mind the song “Did You Think To Pray.” This song starts with somber and serious thoughts. The chorus changes to thankful thoughts and the last four words put forth a strong remembrance. A properly sung song will lead the congregation to sing from the heart to the Lord (Eph. 5:19).

Another point that a song leader must consider is to determine if the songs selected meet the singing capabilities of the congregation. If selected songs have leading parts done by the alto, bass, or tenor voices, the congregation must have the capability to sing the parts. Selecting songs that the congregation cannot sing properly has a negative effect on the worship service.

The evangelist studies how that he may best present the lesson to the congregation to achieve the best results. A song leader must work toward the same end results in the song service. A song leader must use expression in his voice to match the words of the song. Good eye contact is necessary to lead the congregation in the thoughts expressed. Beside having a complementary facial expression, the song book should be on the podium so that, when necessary, both hands and arms can be used in directing the song. At times alto, tenor, or bass parts need to be brought in on time. The director should be well enough known by the congregation that he can use his left hand to bring in whatever part is required. The words of a song can, at times, be better expressed by singing softly or mid-voice or loudly which requires a director to give the proper arm and hand motions to the congregation. This is another reason for the song book to be on the podium and not held by the director.

To be able to start a song on the proper pitch can best be accomplished by a pitch pipe. Each member of the congregation should hear the pitch whether it comes from the pitch pipe or the director. When a song leader pitches a song so that he is the only one who hears the pitch and starts the song, it may be several words into the song before the congregation can find their note and start to sing.

Some song leaders do not have a voice strong enough to lead a congregation in a song service. The song leader must start strong and be able to be heard by the congregation throughout the song. Usually, a song leader not heard by the congregation will allow the congregation to pull the tempo down to a funeral dirge which detracts from the meaning of the song.

Today’s attitude towards dress is of a casual nature. This is an area that we need to seriously consider. In the Old Testament, God required the priests that served in the temple to wash and clean themselves and dress as prescribed by God. When you attend a wedding or a funeral, the accepted dress is a suit for men and a dress for women. Here you are only honoring a human being. It is of far greater importance to dress in clothing that is the best that we have for a worship service. I say the best that we have because during the Great Depression some people owned only work clothes. These people would be clean when they came to worship. I have never seen a preacher get up to deliver a worship service lesson dressed in anything other than a suit. My feeling is that a song leader is as important to the worship service as a preacher; therefore, a suit is appropriate for the song leader during a worship service. Some people today dress for the Sunday morning service in a suit or dress and then come to the evening and Wednesday worship services dressed for some casual sporting event. My understanding is that all worship services are of equal importance. By dressing in a casual manner we automatically establish that one worship service has more importance than the other.

One other thought that is necessary to consider. An evangelist spends hours preparing a lesson that will hopefully cause a person to become a child of God. The evangelist will bring the congregation’s thoughts to a point where someone may be encouraged to answer the invitation. The song leader should be on the front row so that he may take only a few steps and start the song with a minimum of delay. Some song leaders want to sit with their families in the rear of the building. This requires some bit of a delay to walk to the front of the building to start the song. This delay could cause a negative effect on some who may have been considering answering the call.