Truth Magazine

By Cecil Willis

Previously we studied various cases of conversion. We studied about the fiery persecutor of the church in Jerusalem, Saul of Tarsus, later called Paul the Apostle. We have considered the salvation of the Ethiopian nobleman on the road from Jerusalem to Gaza. We have traveled with Paul over to Philippi to witness, by divine revelation, the transformation of a business woman from Thyatira, named Lydia. We have gone to Caesarea to witness the redemption of a subordinate officer in the Roman army, Cornelius by name, the first Gentile convert. Last week we stopped in Jerusalem to see what the three thousand did to become Christians. Thus we have studied the cases of conversion of individuals in various places and occupations.

This week we want to study a rather sad case-a case of n on -conversion. Not all the sermons preached by the apostles received the desired results. For that matter, not all the instructions given by our Lord were obeyed by His hearers. In every instance in which one comes face to face with the teaching of God, there are but two alternatives. When one understands the teachings of the Word of God, he may either accept them or disobey them. There is no middle ground. The Bible impartially records instances in which individuals accepted the teaching and obeyed it, but it equally as plainly sets forth the account of those people who rejected the Word. Theirs was a case of non-conversion.

Felix Before the Gospel Came

Felix was a Roman Procurator at the time that the apostle Paul came before him for his judgment as to an accusation made against him by the Jews. The Bible tells us little of the background of this man, but historians have a great deal to say of him. With information taken primarily from Josephus, the Jewish historian, and from Tacitus, the usually impartial Roman recorder, we can see something of the character of the man, and why he was not converted. Felix, before he was appointed Governor of Judea, was one of the household slaves of Agrippina, the mother of Claudius then the reigning Emperor. He was a slave in a heathen court which was known for its lude and licentious living. This certainly was no place to develop a good character. He became a favorite of Claudius Caesar, and when Caesar became Emperor, he appointed Felix to the headship of one of the provinces in the empire.

His wife, Drusilla, is also mentioned in the Bible. Drusilla was previously the young and beautiful wife of Aziz, the king of Ernesa. But Aziz was king over a very insignificant kingdom, so with the offer of greater honor and power, Felix persuaded Drusilla to leave her rightful husband and become his wife.

We see another insight into the character oil Felix when we read the inspired statement that the reason Felix had called Paul before him was because he had hoped that Paul would give him money, or would try to bribe him into giving a favorable decision. Even after Felix said that Paul had deeply moved him and that he would call him unto him later, the Bible says that again and again he sent for Paul hoping to receive money from him (Acts 24:25-27).

So in order for Felix to have been converted, he would have had to make a tremendous change, which Felix was obviously not willing to do. He was reared in an heathen home, married to an adulteress, and seeking to better himself by bribery. He was not willing to make the change necessary to becoming a Christian. Hence Paul’s preaching did not convert Felix.

God’s Attempt to Save Felix

This man Felix was of such disposition that he would not go seeking to learn the truth, God’s terms of pardon. Yet God made a special concession to him in that even though Felix did not seek out the truth, yet in God’s benevolent providence, Felix did have opportunity to hear gospel preaching from the mouth of God’s servant, Paul. Paul had been maliciously treated by a mob who protested his preaching. Had it not been for the intervention of a Roman official, Claudius Lysias, with his soldiers, Paul would likely have been killed. This man who interceded in Paul’s behalf addressed Felix as follows: “Claudius Lysias unto the most excellent governor Felix, greeting. This man was seized by the Jews, and was about to be slain by them, when I came upon them with the soldiers and rescued him, having learned that he was a Roman. And desiring to know the cause wherefore they accused him, I brought him down unto their council: whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of death or bonds. And when it was shown to me that there would be a plot against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee” (Acts 23:26-30).

The Bible reveals one of the reasons why Felix listened to Paul. There is no indication that it was with a sincere desire to learn the truth, but he expected Paul to pay for his release, but instead Paul preached a good gospel sermon to Felix and his wife, Drusilla. Possibly, also, Felix wanted to hear this man who was causing such a stir throughout the country. A lot of people will go out to hear some sensational preacher, not with the interest of learning what the Bible teaches, but to say, I have heard him preach. We have some denominational preachers today who travel far and wide whose audiences, though vast, are primarily composed of curiosity seekers, rather than seekers of truth.

Paul’s Sermon

What should Paul preach to his auditors, Felix and Drusilla, who held Paul’s hope for release? There are many subjects that Paul might have chosen upon which he could have gained their agreement. But preaching with Paul was never a matter of preaching materials; to him it was a matter of preaching to people. He intended to preach what these two people most needed. In beginning Paul denied the charges alleged against him, and challenged his accusers for proof. But he readily admitted that the source of the entire controversy was over his belief in the resurrection of Christ from the dead. The account reads: “Or else let these men themselves say what wrong-doing they found when I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question before you this day . . . But Felix, having more exact knowledge concerning the Way, deferred them, saying, When Lysias the chief captain shall come down, I will determine your matter. And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him. But after certain days, Felix came with Drusilla, his w1fe, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. And as he reasoned of righteousness, and self-control, and the judgment to come Felix was terrified” (Acts 24:20,21,24-25).

Paul’s subject to these people consisted of three points. He spoke first of righteousness. The Bible defines righteousness in Ps. 119:172; “all thy commandments are righteousness.” To preach on righteousness to these people was to speak of the opposite of all things prevalent in their life. Felix, through a sorceror had persuaded Drusilla to leave her husband, and begin living with him. They must have considered Paul’s preaching insulting, and personal. When he spoke of self-control, he condemned them on many points. And the third point in Paul’s sermon was a projection into the future, at which time God would call them before his throne of justice to give account for all of their unrighteous and profligate living while here on the earth. Some preachers today do not believe in searing people into repentance. Some time ago I read where some church had asked a preacher to delete the word “hell” from his vocabulary. It sounded too uncouth, and unpleasant. But on another occasion Paul said, “Knowing therefore the fear of the Lord, we persuade men” (2 Cor. 5:11).

Effect of the Sermon

Notice the effect of the sermon: “Felix was terrified” (Acts 24:25). The King James Version reads, “Felix trembled.” This was the very effect that Paul intended his preaching to have on this sinful man. There are some people that cannot be moved to repentance but by the preaching of punishments of a hell of fire and brimstone. On other occasions Paul said, “It is a fearful thing to fall into the hands of a living God” (Heb. 10:31), and “our God is a consuming fire” (Heb. 12:29). This occasion when Felix was terrified by righteous preaching is about the only statement worthy of commendation in Felix’s behalf. When he reflected on his past life, he well knew he had ample reason to be in terror. There is not a sinner on this earth but that would be terrified by what God has in store for him if we Could really make him believe there is a God who will punish him in hell for eternity because of his sin.

Felix’s Fatal Mistake

While Felix should rightly be in terror, his fatal mistake was in his manner of responding to the righteous demands of gospel preaching. He said to Paul. “Go thy way for this time; and when I have a convenient season, I will call thee unto me” (Acts 24:25). He could see what was implied by Paul’s preaching. Perhaps he thought of the woman at his side whom he could not rightly have as his wife. She could not easily and conveniently be put away; so instead he put away the preacher. Think of the thousands of people, who through sin have gotten themselves entangled in alliances, marriage, business, and otherwise, who unserstand the gospel demands, but find it inconvenient at the present time to do what is required.

When is a convenient season to put away sin? Will such a time ever come when one can easily turn aside from that which is wrong? It takes a person who is willing to put God ahead of everything else in this world to rightly obey the gospel. It takes sacrifice. And if you are waiting for a time in your life when you no longer will find it necessary to give up anything to become a Christian, you are waiting in vain!

This is the last time the Bible mentions Felix. So far as we know he died waiting for a convenient season; thousands of others have and will do likewise. His fatal mistake was in putting off doing what he understood God demanded of him. It was not that he could not grasp the import of gospel teaching, but he was not willing to obey it just then. It required giving up too much.

We have been, and shall continue to study cases of conversion. Regardless of how much you may learn that you should do, if you like Felix, put if off until a convenient season, your’s also will be a case of nonconversion rather than conversion. When is the acceptable season for obeying the gospel? Paul said, “Behold, now is the acceptable time; behold, now is the day of salvation” (2 Cor. 6:2). Please do not gamble until tomorrow the most priceless possession you will ever have entrusted to your care, your soul, lest you like Felix put away the only opportunity you ever have.

Truth Magazine XX: 48, pp. 755-757
December 2, 1976

By Keith Clayton

If one were to peruse the classified ad section of his local newspaper, he would find a section entitled “Situations Wanted.” This writer can certainly think of many situations listed in that column that a Christian should have no part of. In reverse, I can think of some situations that a Christian should desire.

A Christian man should desire the companionship of a mature Christian woman who knows and practices the duties and responsibilities God has given her. There are few things worse than a woman who is continually remiss in her domestic duties. The situation of a mother not mothering and a wife not caring for her husband is one of the more unprofitable circumstances to which a man could be confined. The woman who does not live according to God’s word is a stumbling block to her kindred’s spiritual development; therefore, single Christian men should seek a single Christian woman who shows her faith by her works.

Wives should be domestically oriented, taking heed to the workings of the household and being responsible for the domain God has given her. “Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach” (1 Timothy 5:14). The wife of a Christian is to “keep house” and not be given to running around town, neglecting her duty to keep the house in order. Thus, no one can bring reproach upon her or the household she is supposed to maintain. God has given the wife this important responsibility to fulfill to the best of her ability, as to the Lord.

Another duty of the Christian wife is to love her husband and help him improve himself in all seemingly good aspects of life, even inspire him to a more fruitful life,”. . . that they may encourage the young women to love their husbands . . .” (Titus 2:4). Wives are to love their husbands. This is a commandment from the Lord that should not be received lightly. It is sometimes difficult for women to love us error-prone men, yet Scriptures list loving imperfect men as a godly duty for the woman. That implies abiding love needs to be continually nourished, lest it wane. Love can, and does, languish if not viewed as a God-given duty. This love should motivate a wife to seek the improvement of her husband’s well being before the Lord. “In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior” (1 Peter 3:1-2). It may be difficult to love an ungodly husband, but God expects the woman to love him and the Lord. Thus, she can improve her husband by the righteous example she lives, a model life, derived from the love she has for God and her husband. A husband with such a wife could possibly be inspired to a more fruitful, faithful life.

A Christian man should seek a woman who will pledge her fidelity to only him, until death do they part. In Hebrews, chapter thirteen, we are told by the inspired writer that only the marriage bed is held in honor. Infidelity transgresses God’s law and defiles the marriage relationship. A woman who is loose with her favors is an adulteress and a fornicator, which things God will give just recompense. Purity is not optional; it is a prerequisite for righteous living in Christ.

A very important, godly duty is that of the woman’s bearing children. So many times this writer hears such comments as, “Having children will limit our freedom,” “I am afraid I will not be able to rear them properly” or “Children make me too nervous.” The word of God does not allow optional child bearing; indeed, from the time of Eve women have borne children. “And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression. But women shall be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint” (1 Timothy 2:14-15). If a woman is capable of bearing children, then she must give birth to her lawful husband’s children, in order to be pleasing to God.

Men need to be more careful in choosing a marriage partner because of the situations a man can find himself in if he is not more discerning about the “help meet” he chooses. Christian men must realize that a Christian woman who knows and practices her God-given duties is an asset in a marriage. Care in the selection of a wife will pay many dividends in the years you spend with your chosen partner. You will appreciate God’s plan for the family, and you will discover it is much easier to love, praise and cherish a godly woman. “An excellent wife, who can find? For her worth is far above jewels. The heart of her husband trusts in her, and he will have no lack of gain. Her children rise up and bless her; her husband also, and he praises her saying: many daughters have done nobly, but you excel them all” (Proverbs 31:10-11, 28-29).

Truth Magazine XX: 49, p. 754
December 2, 1976

By Wayne

“Going Home” could mean different things to different living bodies, but what it means here is a spot on Earth which equals about 2 1/2 acres of the hottest, the driest, and the coldest and most barren, flattest, of the reddest, hardest Northwest Texas dirt that could be gathered up and put in one pile this size. That dirt is so hard, contrary, and self-willed that it took nine of us gouging, chiseling, hoeing and plowing for nigh unto 50 years and the original two that started it all are still hacking away at it and we ain’t been able to change its nature but very little, if any.

Now, I don’t mean for it to sound like it’s been hated all those years, quite the contrary. I believe all nine of us love it till this day, but it’s mainly because of a little old house that was transformed from a shanty into a love-bless’d home by Mother and Dad. Now, there’s a combination that can’t be beat. Oh, they’ve been knocked down, pussied ’round, stepped on, misused, abused, kicked in the face and in the rear, and been imposed upon by more people than you’d care to think about and a big portion of ’em was related to them in some way or another. Even I am guilty of getting in a few licks. But somehow they keep getting up again and again to carry on; each time probably a little slower than the last and maybe a little weaker physically, but oh, the spiritual strength they have exhibited through the years. Well, certainly they may have wavered, faltered or stumbled a few times by the way, but it could happen pretty easy when you’ve already been knocked off balance. “Going Home” is getting close to them again in hope that maybe some of that strength and faith and goodness and mercy and kindness and wisdom and compassion for others will rub off on me and I can leave again feeling that I might be able to withstand the storms of life a bit better than before and maybe help someone else along, too. You know, it’s a good feeling to be able to say you’ve been brought up by parents like that or for others to be able to say they’ve had association with a couple of people on Earth that was just a level above humanity and striving to make it all the way to the top by the time they get to the end of the line.

“Going Home” is looking back at everything home used to be. It used to be a refuge from severe weather storms. In my little days I could run inside and as soon as the screen slammed at my heels nothing could hurt me, nothing bad could get in there. That old place has been a first aid and comfort station with an attendant around the clock, a welfare center where anybody could get a bite to eat and even at times a pair of shoes or a coat, a loan institute operating at a loss, of course, a football field, baseball diamond, track course, a dairy, truck farm, a stage for important actors, training class for home economics, site of many quilting parties, a nursing home, a hideout from the law, a popular playground and entertainment center for all the games commonly known to the poor folks’ kids such as Steal the Flag, Kick the Can, May 1, Hide and Seek, Red Rover, As I Draw This Magic Circle, Pin the Tail on the Donkey, Spin the Bottle, Tag, King on the Mountain, and a bunch more I can’t even recall. It’s been a full-line junk yard, a constant repair shop, a chicken farm, a combat zone for would-be soldiers, the wild west with cowboys and Indians. It’s been a research and experimental lab, a wonderland where dreams were built and some were broken, a springboard into the world, a port to return to when it would get so rough it almost caused us to capsize or shipwreck, a wedding chapel, a place of prayer, an opportunity for our own children to know a part of our backgrounds, a place of joyous reunions and sad good-byes, a hospital where life was given and taken away, and broken toys and broken hearts were fixed. It is a beacon that shines bright for all of us to see our way when we start “Going Home”, no matter where we are.

One day this beacon will go out, we all krow and expect this. I guess then “Going Home” will just mean opening up the treasure chest of memories that’s been accumulated over the years or maybe “Going Home” will take on a new and different meaning. Who can tell?

Well, ya’ll come and go with me, cause I’m “Going Home” again.

Truth Magazine XX: 47, pp. 749-750
November 25, 1976

By Jeffery Kingry

Have you ever wondered why your new electric razor always breaks down, bridges collapse, cars won’t start, politicians don’t work, and the world’s economies are rapidly disintegrating? Incompetence seems at times to have a stranglehold on the “civilized world.” Order 1,000 sheets of paper and the U.P.S. delivers 1,000 reams. You send a change of address to the magazine and never see another copy of it-even though you do get your name and correct address on ten new mailing lists for trash mail.

Dr. Lawrence Peter, a school psychologist and University professor discovered the cause of incompetence in structured society and wrote a book on it. The Peter Principle has become the classic first work of the study of Hierarchal incompetence, and Dr. Peter is referred to all as “The Father Of Incompetence” (Dr. L. J. Peter, The Peter Principle, William Morrow & Co., Inc, New York, 1969).

The Peter Principle is very simple: “In a Hierarchy every employee tends to rise to his own level of incompetence.” This principle is very easily demonstrated. Mr. A is a very apt mechanic, but he has no ability to work with people. He is promoted at the car dealership where he works from mechanic to shop foreman. Mr. A proved his ability and was promoted until he was given a job that he could not do-and was really no good at. He is not promoted any farther because he cannot do the job he now has. Mr. A has reached Final Placement: his highest level of incompetence. However good a person may be, as he is promoted, assuming there are enough jobs in the hierarchy, he reaches a job he cannot do and is promoted no farther. So, given enough time, every post tends to be occupied by an employee who is incompetent to carry out his duties (Peter’s Corollary ). All work is accomplished by those people who have not yet reached their level of incompetence.

Cannot Apply To Christ’s Church

Dr. Peter readily admits that his new science of Incompetence only applies to rigid Hierarchies. The Peter Principle does not apply to those few eccentrics who avoid getting involved with Hierarchies. The church that Jesus built, as revealed in the N.T., does not fit in with this new science. There is no organization in the Body except as functional units. There are no titular jobs in Christ’s church-one is not a Preacher, but one preaches. One either shepherds according to God’s prerequisites and qualifications or one does not-no matter whether a church calls him an elder or not. One either serves, prays, sings, gives, etc. or one does not. Hanging a sign on the door doesn’t make one a child of God-obedience and service do. But, -when the Peter Principle does find application in the church we can rest assured that it applies because we have ceased being eccentric and become Hierarchically inclined.

Standards

Efficiency, or -Getting The Job Done” is determined in Hierarcheology not by any standard, but by the employee’s superior in the hierarchy. Peter states, “If the ‘superior is still at a level of competence he may evaluate his subordinates in terms of performance of useful work . . . that is to say he evaluates output.”

But if the superior has reached final placement he will rate his subordinates in terms of institutional values: He will see competence as behavior that supports the rules, rituals, and forms of the status quo. Promptness, neatness, courtesy to superiors, internal paperwork, will be highly regarded. In short, an official evaluates input” (Peter, p. 42). Dr. Peter terms this “Peter’s Inversion: whenever internal consistency is valued more highly than efficient service.” A professional automaton may be termed a “Peter’s Invert.” He has inverted the means-end relationship.

Among preachers in the church we see this whenever the church becomes “Hierarcheologized” or whenever it leaves the N.T. Pattern and designs itself as a hierarchy. When the preacher’s “superior” is the church instead of the Lord, as in the employer-employee relationship of the world, then his performance and efficiency is determined by his superiors. The preacher is judged “efficient” by the number of brethren he visits during the week, the peace he can maintain within a church by compromise and avoiding “sensitive” subjects in his teaching, the clothes he wears, his ability to consume vast quantities of criticism with a smile, his ability to work with the “young people,” his ability to run things behind the scenes. All of these and more are indices of a preacher working within a hierarchy. Those preachers who determine how “successful” their work is by how well they please their superiors in these areas can aptly be called “Peter’s Inverts.” These no longer see themselves existing to serve the church by serving God, but look upon the church and the word as raw material to manipulate to maintain them, the rituals, the paperwork, and the hierarchy. “Competence,” says Dr. Peter, “like beauty and contact lenses, is in the eyes of the beholder.”

Indices Of Final Placement

It is useful to know when one has reached final placement. Peter lists some areas of behavior which identify those who have reached their highest level of incompetence.

I. Abnormal Tabulology: This is an important area of Hierarcheology. A competent employee normally keeps on his desk just the books, papers, and apparatus that he needs for his work. After final placement, an employee is likely to adopt some unusual and highly significant arrangement of his desk.

Papyromania: This manifestation of final placement causes the employee to clutter his desk with piles of never used papers and books. Consciously or unconsciously, he thus tries to look busy and mask his incompetence by giving the impression that he has too much to domore than any human could accomplish. R is often observed among preachers and editors who have such a cluttered desk and office that they hardly if ever use it, except as a manifestation to visitors of how busy they are.

Fileophilia: Here we see a mania for the precise arrangement and classification of papers, usually combined with a morbid fear of losing any document. By keeping himself busy rearranging and re-examining bygone business the fileophiliac prevents other people-or himself-from realizing that he is accomplishing little or nothing of current importance. This mania is often observed in preachers who keep accurate and up to date files on visitor’s cards, and attendance records, but never get around to visiting and converting the visitors or rebuking the slack attenders.

II. Structurophflia: Structurophilia is an obsessive concern with buildings-their planning, construction, maintenance, and reconstruction, with an increasing indifference with the work that is going on, or is supposed to be going on, inside such buildings. Many believe that the erecting of a new, better, or more elaborate structure will help attendance, attract prospects, and “give the church a goal to work for.” Often, the only result is that the congregation looks even smaller in the larger building. Preachers often state that a congregation is “established” when it has a building. These may really be trying to improve the quality of the work of the church but end up only producing another building.

Self-pity: One excellent indication of final placement is the telling of chronic hard-luck stories. It is always the fault of someone outside and beyond the pitiers,’ control that makes them incompetent. This self-pity is usually combined with a strong tendency to reminisce about “the good old days,” when the complainant was working at a lower rank, a level of competence.

Compulsive Alternation: Once one has reached final placement, he may try to keep others off balance. A confident friend will be put off with a snub, a timid subordinate will be flustered by abnormal familiarity. Subordinates always say, “You don’t know how to take him.” Editors of religious journals often do this by coming down equally hard on both sides of an issue (“We are a fair and open journal.”), snubbing friends while befriending enemies.

Cachinatory Inertia: A sure mark of final placemen is the habit of telling jokes instead of getting on with business. This is often seen in those preachers who get so wrapped up in an anecdote as an illustration, they forget what they were trying to illustrate.

One outstanding way of determining final placement is in the art of Substitution. Once he has reached his level of incompetence, he must engage in one or more substitutions to keep sane and happy. Otherwise he would have to face the Sordid Truth, that he is unfit and incompetent to do the job. As long as the preacher stays busy, whether it is productive work or not, he avoids having to face the fact that he is not doing his job in teaching the gospel.

Some of the techniques employed are certainly applicable to our discussion:

Technique One: Evangelist-Editor Substitution: The word “eOitor” is not found in the scriptures, but because some evangelists cannot do the work God gave them, they become editors. (Those who can neither preach nor edit, we choose as “Staff Writers!”-CW) This man has ceased from all productive work and justifies his support by saying “Writing is just another form of preaching.” He deludes himself into thinking that what might be justified as an incidental part of his work as an evangelist is his primary work-and devotes all of his energies by substituting another set of duties which fie carries out to perfection. An example of this is the Journal editor who raised his total support from churches and brethren that he might devote his time to writing for a new subscription journal. In the six issues of the paper he has managed to produce thirteen jokes and anecdotes, four pithy sayings, zing a few enemies in the back, and to promote the paper and himself around the country. While quite productive in procuring a permanent vacation, this substitution demonstrates that he has reached his highest level of incompetence in serving the Lord.

Technique Two: Perpetuat Preparation: This is the fellow who is always reading (or writing) books on personal work, but never seems to do any. It includes the Professional Student. Most Professional Students have found that they enjoy the continual feedback of a college atmosphere that says, “You got an A. You are smart, you are worthwhile, you are competent.” To leave that environment and attempt to practice what has been learned is often too hard on the Professional Student’s psyche, for then he would learn that most of what he has garnered is useless for living . . . or competent living.

The methods of Perpetual Preparation are applicable to preachers.

(1) First Things First-This method issues forth in a minute, painstaking, time consurning attention to every phase of preparation for action: The building up of abundant reserves of spare forms, spare parts, spare ammunition, spare money, etc., in order to consolidate the present position before advancing on a goal. For some students who have achieved final placement as students they spend several hours each night before studying sharpening pencils, arranging and collating papers, cleaning the desk, adjusting the light. Preachers use this method incessantly in what they call “The Study. ” They compile books, stuff file cabinets, read mail and answer it, read some, and then go home for coffee and a nap.

(2) Obtain Expert Advice-This method looks to bygone experts instead of live ones. It is called “Searching For The Precedent.” Most often it is employed by preachers who “specialize” in “Restoration History.”

(3) Confirm The Need For Action-This method is often employed by elders or brethren in business meetings. Spend sufficient time in confirming the need for action, and the need will disappear, This is especially true in the areas of benevolence and preacher’s support. If sufficient time is spent in deciding if !here is indeed a famine, or that a preacher is without support, the need will quickly take care of itself.

Technique Three: Side Issue Specialization: We see this in the “writing preacher,” the “debate preacher,” the “meeting preacher.” and the “scholar-teacher preacher,” The side issue specialist is incompetent to do the work of evangelism so lie substitutes a zealous concern for something he can do efficiently.

Technique Four: Image Replaces Performance: An ounce of image is worth a pound of performance, In the church this might be called the “Big Preacher Syndrome,” a sure indication of final placement. Image making as a substitute for performance is successfully used by politicians (who talk and lecture on the hoary glory of our democratic traditions, and the sacredness of the public trust, and then do little or nothing toward carrying out the real duties of their position), the artist (who paints little or nothing of value, and finds his calling, lecturing on the value and beauty of true art), and preachers (who talk about the great heritage of Paul the evangelist, and the need to take the Gospel to a lost and dying world, and the need of consecrated work, and yet product none of it.)

Technique Five: Convergent Specialization: Finding himself incompetent to carry out his duties, the convergent specialist will ignore most of them, and Concentrate his attention and efforts on one small task that he can do. If he finds himself incompetent to do the job, he specializes further till he reaches a level of competence. Historians become the foremost authority on the first thirty minutes of the reformation. Academicans who are incompetent to understand the meaning and value of a literary work may write a lengthy treatise on “A Comparative Study Of The Use Of The Comma In The Literary Works Of Otto Scribbler.” Preachers often specialize in writing reactionary articles about what other preachers said, or spend their times publishing books that nobody reads.

Technique Five: Utter Irrelevance: The LJtter Irrelevantist is a daring incompetent. He makes no pretence of doing his job. He ignores it completely and does something else-writes letters to the editor or to “Dear Abby,” goes to meetings and tells people that he is a preacher, repeats canned sermons written by someone else, joins social clubs, or assumes a Boy Scout Troop. He never produces any results in anything that he does.

We could fill a text book with the ways that brethren avoid their work-but the lesson is simple: “But watch thou in all things, endure afflictions, do the work of an crangelisi, make full proof of thy ministry” (2 Tim. 4:5).

Truth Magazine XX: 47, pp. 747-749
November 25, 1976