Truth Magazine

By Cecil Willis

After our study last week concerning the different baptisms mentioned in the New Testament (please try to read that article before this), and our conclusion that the baptism in which we must be essentially and vitally interested is the baptism commanded by Christ in the great commission, we are prepared this week to think concerning “Who should be baptized?” Is baptism to be adminstered indiscriminately upon all men, or are there certain prerequisites to being baptized? The Lord made it plain that not just any person is to be baptized, although at the same time, it was revealed that men of every nation have a right to obey the gospel. Christ said, “Go ye therefore and teach all nations” (Matt. 28:10), and “Go ye therefore and preach the gospel to every creature” (Mk. 16:15), which teaches us that the requisite to baptism is not nationality. God does not know us by race, for men of every nation, clime and tongue have an equal right to heed the call of Christ. John recorded, “And the Spirit and the bride say, Come. And fie that heareth, let him. say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely” (Rev. 22:17). But even though all men have a right to obey the gospel, still there are certain moral and mental conditions that must abide within them before they may pleasingly be immersed into Christ, or before they may be baptized.

One Who is Taught

Let us now reflect upon some of these conditions that must exist before one may be baptized, or let us see who can be baptized. Christ said “Go ye therefore and teach all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I commanded you ” (Matt. 28:19,20). One trait that the candidate for baptism must possess is the mentality to be taught. Teaching must precede his baptism, and then after he is baptized he must be further taught the ways of the Christian. life. One who does not have the mind capable of being taught is not a subject of baptism, for one must be taught before he can be scripturally baptized. This requirement ehinainates the mentally deficient, and. infants. There are many denominations that pretend to baptize infants, ordinarily when the child is eight days old. They cannot be recipients of Christ’s baptism, for thev must have the intelligence or mental strength to be taught the gospel. Children, or babies have the potential mentality, but their tender minds have not developed enough to be taught the gospel of Christ, and consequently, babies gre not proper subjects of baptism.

One Who Believes

One must also be a believer befoi,e he can be considered a candidate for New Testament baptism. In Mark’s account of the Great Commission, Christ said, “He that believeth and is baptized shall be saved, but be that disbelieveth shall be condemned” (Mark 16:16). In the records of conversions found in the New Testament, but specifically in the book of Acts, one sees that before men and women were baptized, they were believers in Christ. In Acts 2, on the day of Pentecost, the Jews were accused. by Peter of having crucified the Lord of glory, and even though it is not definitely said that they became believers, it is certain. that they did. for they cried out, “Men and bretliten what shall we do?” After they had become believers, they were then told to be baptized in the name of Christ. When Philip went down to the city of Samaria. and proclaimed to thern the Christ, the Scripture says, “But when they believed Philip, preaching good tidings concerning the kingdom of God and the name of Jesus Christ, tbey were baptized, both men and women” (Acts 8:12). Before these men and women obeyed the gospel of Christ, they became believers. The next verse of this same chapter records the account of another man’s obedience. “And Simon also himself believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed” (Acts 8:13). Before Simon was baptized, be became a believer. Paul, in his evangelistic tours, went to the city of Corinth with the message of eternal truth, and found men and women who responded readily to his preaching by accepting the gospel, but notice when they were baptized: “And Crispus, the ruler of the synagogue believed in the Lord with all his house; and many of the Corinthians hearing, believed, and were baptized” (Acts 18:8). It is therefore seen that before one was baptized in New Testament times, it was necessary for him, to be of such ability that he could be taught. He might then weigh the evidence presented, believe it, and therefore meet the requisite of faith. Then he is prepared to be baptized., after he has genuinely repented. One could not be baptized until he had believed. This would be admitted by all denominations, theoretically, and yet many of them have practices that transgress their admission.

But, what are the consequences, and what is the significance of the truth that one intist be a believer before he may be baptized? Here it is: There are m.any churches that take little babies, generally when they are eight days old, and claim that they baptize them (even though they usually only sprinkle them). Regardless of the action, regardless whether one sprinkles or immerses a baby, it is impossible to baptize a baby with New Testament sanction. Before one can be baptized be must be a believer. I kindly ask, “Is it possible for an eight day old baby to rationally consider the evidences presented for the truthfulness of the gospel? Can a baby consider the testimonies to Christ’s divinity, and therefore reason to the conclusion that Jesus Christ is the Son of God? Can a baby believe in Christ? I dare say, that no thoughtful person will answer any of these questions in the affirmative, but each question is answered with an emphatic, “No!” It is impossible for an eight day old baby to believe the gospel of Christ, or to obey the gospel of Christ. It is unreasonable to say that an eight day old baby can believe Jesus Christ as the Son of God. Yet, if a baby cannot believe in Jesus Christ as the Son of God, he cannot be scripturally baptized.

Denominational preachers have so keenly felt the impact of New Testament teaching stating that one must be a believer in order to be baptized, and they have become so well aware that their former position that a baby might be baptized without faith was without the approval of divine precept, that now they have modified their teaching, so that now some denominations that practice infant baptism, claim that the babies have a “child-like faith,” and so they are believers. Think just a minute with me please. Isn’t it absurd to argue that a little baby, that cannot even recognize its mother, that knows not the difference between day and night, has the ability to believe that Jesus Christ is the Son of God? A doctrine like this is the height of folly. And yet there are many good people who have not considered the rationality or the scripturalness of this doctrine, and they therefore remain in churches that teach that a baby can be baptized, either without faith, or even more absurd, they are in a church that teaches that an eight day old baby can believe in Christ. Surely when honest men and women realize how utterly foreign to the Scriptures this doctrine is, they will leave these manmade churches, and repudiate the error of their past life. We only ask you to search the Scriptures daily to see if these things be so.

One Who is Penitent

But these are not the whole of the requisites of baptism. One must also be penitent of his sins before he can be baptized into Christ with the sanction of Christ. Once again we refer you to the day of Pentecost in which three thousand Jews heard the word of the gospel preached to them for the first time, believed it, and cried out, “Men and brethren, what shall we do?” These Jews realized and admitted their guilt, and therefore they wanted to know what they must do in order to be saved. Peter answered their question as to what they were to do, by telling them to “repent and be baptized everyone of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Before they could be baptized they were to repent of their sins. This was not a commandment that was necessary in the New Testament era, but is not binding upon men today. it is just as necessary that one repent prior to his baptism now, as it was two thousand years ago when Peter commanded it on the day of Pentecost.

But here is the application of this truth. Before one can repent, the forces that the Bible says produce repentance must operate upon his heart. We studied in a prior lesson how that the goodness of God leads men to repentance (Rom. 2:4); the longsuffering of God is conducive to repentance (2 Pet. 3:9); the fear of judgment should produce repentance (Lk. 13:1-5); godly sorrow produces repentance (2 Cor. 7:10); and finally the desrre to be saved should be a motivation to repentance (Acts 2:38). In relation to infant baptism, this question must be propounded and answered. Can a week old infant be moved to repentance by these forces we have just mentioned that produce repentance? Is it possible for a child of this age to repent of his sins? To ask the question is to answer it. In the first place, an individual unaccountable to God’s law can have no sin. Of course, the denominationalists teach that the reason why it is necessary to baptize these infants is because thoy have inherited Adam’s sin, and are therefore inherently totally depraved, but the child does not bear the iniquity of the father, nor does the father bear the iniquity of the child. “The soul that sinneth, it shall die” (Ezek. 18:20). This child does not have any sin, and if it did have, it would be impossible for him to repent of those sins. Repentance is a change of mind. It is the decision to cease sinning. Can a few day old baby rationally, reasonably, and intelligently consider his sill; consider God’s reaction toward sin; consider the blessings that God has bestowed upon him, and the pupishment that God has in store for the persistently impenitent; and with these considerations resolve to quit sin? Certainly no! But one cannot be baptized until he repents. To place the argument in syllogistic form, it would be stated like this.

One cannot be scripturally baptized until he genuinely repents.

A baby cannot repent.

Therefore, a baby cannot be scripturally baptized,

This is a point that no denominational preacher can answer, and I venture, that they will not even try.

As Philip was sent by the angel of the Lord down to the road that went down from Jerusalem to Gaza, he came upon an Ethiopian eunuch, who had been to Jerusalem to worship. This Ethiopian was returning in his chariot, and as he went on his way, he was reading from the prophet Isaiah. From this scripture he was reading, Philip began and preached unto him Jesus. “And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thy heart thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God” (Acts 8:36-38). The chariot was commanded to stand still, and Philip went into the water and baptized him. This man had to confess his faith in Christ before he was baptized. Paul said, “because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the moth confession is made unto salvation” (Rorn. 10:9,10). A baby may be baptized if lie has faith in Jesus Christ as the Son of God, this faith coming by the preaching of the Word, if he sincerely repents of his sins, and if he confesses with his mouth his faith in Christ. All of these are impossibilities, and so is the baptism of a baby.

One Who is Willingly Obedient

Another thing it would be well to think about is the fact that one must Tender obedience to the gospel of Christ willingly (Rom. 22:17). If one does not obey of his own volition, his actions are voided. God is not going to compti one to submift. If man should compel one to do the acts commanded of God, and one does them unwillingly, God is not satisfied. Who makes the decision to have a baby baptized? All of us know that the parents make the decision. They realize that the baby does not have the ability, as yet, to make such a decision, and so, the parents decide to have the baby baptized. Would the Lord be pleased for my parents to decide for me to serve him? Would that help me any? Surely not! One’s parents cannot decide to obey God for him, and this is precisely what is done when the parents of a new-born baby decide to have him baptized. God says that the individual is to make the decision, and not someone else make it for him, and so on another count, the baby cannot be scripturally baptized. Inasmuch as we have had much to say about the impossibility of a baby’s being baptized, one might ask, “What is the condition of a baby?” The truth is, a baby is not lost or saved. He is not lost for he has not reached the age of accountability, and therefore is not respopsible in the sight of God, therefore he could not be lost. On the, other hand, a baby cannot be saved, for it never has been lost. Being saved is predicated upon having been lom. The baby is safe. It is neither lost nor saved, but it is safe. But we will have to further discuss this in our lesson next week, the Lord willing.

Truth Magazine XX: 35, pp. 547-549
September 2, 1976

By Larry Ray Hafley

Question:

From Nigeria: “1. In Numbers 22-24, how did Balaam get to know Jehovah? Was he an Israelite? 2. In Luke 10:18, was this the time Satan was hauled down to earth as it is said in Revelation 1.2:9 ? 3. In Luke 10:20, when did registration of the saved begin in Heaven? Was it before or after the establishment of the church?”

Reply:

Questions About Balaam

References to Balaam appear in Num. 22-24; 31:8, 16; Deut. 23:4; Josh, 13:22; 24:9; Neb. 13:2,; Mic. 6:5; 2.Pet. 2:15-16; Jude 11; Rev. 2:14.

Balaam was a. “prophet” (2 Pet. 2:16), “and the Spirit of God came upon him, And he took up his parable and said . . .” (Num. 24:2,3). “And the Lord put a word in Balawn’s moutin” (Num. 23:5, 16). Balaam “I heard the words of God, and knew the kriowled-ge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open” (Num. 24:16) Balaam “knew the knowledge of the inost High’ because God revealed it unto him. He knew God’s voice because God “put a word in his mouth.” It does not say Balaarn knew the Lord as his Savior, Rather, he knew the Lord’s mind or knowledge by revelation. The only way to know the Lord as Savior is to obey Him. “And hereby we do know that we know him, if we keep his commandments” (1 Jn. 2:3). That has ever been true. Whether at “sundry times” or “in these last days,” one must keep or obey God’s word in order to know Him as Savior arid Sanctifier.

“Balaam (was) the son of Boor of Pethor of Mesopotamia” (Deut. 23:4). “Balak the king of Moab hath brouaht me from Aram out of the mountains of the east” (Num. 23:7). Balaam. is never listed and labeled as an Israelite. Citations to Balaarn separate him from the children of Israel (Cf. Num. 31:8, 16; Josh. 13:22; 24:9; Neb. 13:2). “Balaam. is one of those instances which meet us in Scripture of persons dwelling among heathens, but possessing a certain knowledge of the one true God. . . . His religion, therefore, was probably such as would be the natural result of a general acquaintance with God (though) not confirmed by any covenant” (Wm. Smith, Dictionary of the Bible, p. 93).

Luke 10:18 and Satan’s Fail

“And. the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven” (Lk. 10:17, 18). The text shows that Satan’s fall was seen in his loss of power. “The devils are subject unto us through thy name.” In this way, Satan fell.

Compare Matthew 12:29, “Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then be will spoil his house.” In the context, Jesus bad cast out a demon, It was obvious that He had done so, thus, many began to inquire, “Is not this the Son of David.?” The Pharisees could not deny the miracle, so they cast reflection on the source of it. They said, “He casts out (lemons, but he does it by the power of Beelzebub, the prince of the devils.” Jesus proceeds to manifest the folly of their contention. First, their argument would meav that Satan is fighting against himself. He is using Jesus to cast out himself. Second, the Jews claimed that their disciples cast out demons. Therefore, Jesirs asks them, “by whom do your children cast thf~m (the devils) out?” The inference is that they must do it by Beelzebub as you say I do. In effect, their ebildven are also in league with Satan in casting out demons. Third, in Matthew 12:29, the verse quoted above, the strong man is Satan. His goods are his dernons. The one who spoils the goods must first bind Satan, the strong man. So, Jesus is showing that He has bound Satan in order to “spoil his house,” i.e., cast out devils. The same principle is in Luke 10:18. Satan fell because Jesus power overthrew him in that “the devils are subject unto us through thy name.

The text in Revelation 12:1-12 is not directly related. There the victory was achieved “by the blood of the Lamb, and by the word of their testimony” when Satan was cast out into the earth. This refers to the death of Jesus, whereas, Luke 10:18 recalls an event in His ministry. John 12:31-33 may be conipared. to Revelation 12:1-12.

Question Three: The Lamb’s Book of Life

“Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Luke 10:20). See also Ex. 32:32, Phil. 4:3; Rev. 3:5; 17:8; 20:12, 15; 21:27; Heb. 12:23. Exodus 32:32, 33 shows “registration of the saved began ir heaven before the establishment of the church.”

Truth Magazine XX: 35, p. 546
September 2, 1976

By Roy E. Cogdill

We have been writing about unity among those who believe in Christ through the words of the Apostles (The Gospel). Christ prayed that these might all be one even as He and the Father are one (John 17:20-21). We believe that this unity is possible where the Word of God is respected and where people have the right attitude toward one another. We further believe that a diligent effort in behalf of such unity, its existence and its preservation, is the individual duty of every Christian. Paul said by the Spirit, “Endeavoring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). Again Paul exhorted, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:1-4). Those exhortations are not easily followed but they are essential to the right attitude and to the bond of peace in which the unity of the Spirit must be kept. We need to honestly examine our hearts and our practice to see if we are really making a contribution, a positive effort in the direction of maintaining the peace and unity for which Christ prayed and for which we are all obligated.

One of the main difficulties encountered in such an obligation is the ability to make a proper distinction between matters of opinion and matters of faith. Almost everyone who knows any scripture at all knows that Christianity demands we must all believe the same thing (Eph. 4:5; Titus 1:4; Jude 3). There must be a common faith, if there is to be a common salvation. But this does not mean that we must all “see things alike” in matters of personal opinion or about matters that are in the realm of personal judgment, conscience, or expediency. Romans, chapter 14, deals with this realm in these words: “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things; another, who is weak eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth; for God hath received him. Who art thou that judgest another man’s servant? . . . one man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind . . . So then every one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God and approved of men. Let us therefore follow after things which make for peace, and things wherewith one may edify another. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.”

There are several things apparent from these verses of scripture. (1) There is a realm in which the conviction and conscience of the individual must be his guide (Rom. 14). His definition of faith as it operates in this realm is “full persuasion” in one’s own mind. (2) This realm concerns those things which are matters of indifference in the righteousness of God. They are not pertinent to Christian character until one offends his conscience and that is sin. Neither are they any part of “the Faith” concerning which we must all speak the same thing and believe the same thing; in other words, they are not things about which the Will of God has been revealed in His Word. In this realm God has made no choice but has left it up to the individual. (3) This realm concerns those things which are no part of the activity of the church, locally or universal, and are not matters about which there must be unanimity either of teaching, believing, or practice. They are in the realm of individual conviction and practice. It was wrong for the church to observe “religious holy days” which God has not ordained (Gal. 4:9-11). However, an individual Christian could consecrate a day in a special way to the Lord, such as a day of fasting or prayer, or in some other way attach some significance to it in his own mind and conscience without sinning as long as he did not condemn others for not observing it with him. Of course, there are those who are “weak in faith” that think that what an individual does or can do, the church does or can do. This is so utterly ridiculous from every point of view, however, that it really merits no answer or consideration.

Several rules are to be the guideline in matters that belong in this realm. They are: (1) The individual must act in accordance with his own convictions without violating his conscience. It is sinful to go against our consciences. This is not because the conscience is to determine what is right. Intellect and understanding do that. God has given us the conscience to protect us from sin and to maintain our self respect. When we violate it we destroy that restraint and make it easier to sin (Rom. 14:23). (2) In the exercise of that which I may be at liberty to do as an individual, I must not lead my brother to violate his conscience and thus to sin and thereby destroy my brother in the exercising of my personal liberty (Rom. 14:13-16, 19-21). (3) 1 must walk charitably toward my brother and allow to him the same consideration in matters in this field which I claim for myself. While I act in “full persuasion” in matters of this character, I must accord to my brother the same right and must not condemn him in the exercising of that right (Rom. 14:3-6, 10-12).

It must be understood that these principles do not apply to matters of “the Faith” about which God has given us no choice, but has legislated according to His own Will. Our duty in this field is to reverence the choice that God has. made, so that we will not seek one of our own but will gladly obey His Will and that without compromise for the sake of peace with anyone. Truth and righteousness cannot be forsaken without forsaking God. The “unity of the Spirit” is to be kept in the “bond of peace.” It is not the “church of our choice” that we must be a part of, but the “church of God’s choice.” The Gospel revealing the mind of God is not the faith and message of our choice, but the faith and message which God has ordained is what we must reverence. It is not the doing of our will but the doing of the Will of Christ that makes us Christians. In the Kingdom of God, the body of Christ, the Lord is “head over all things” and the only authority by which we can be guided. Here the will of the Lord must prevail for all such matters pertain to the “kingdom of God.”

But how can we tell the difference? How may we distinguish between matters of faith and matters of opinion? How may we know when to let our charity toward our brother rule our action? Here is the problem and that is the crux of the whole lesson. There must be some way to determine the responsibility we have toward God, our brethren, and ourselves!

The first fundamental to be remembered can be put in this form-has God specifically revealed His Will in the matter? If so, then there must be agreement concerning it both in faith and practice. This is true whether it is a matter of individual righteousness or church activity. Jesus said concerning the Old ‘Testament, “The commandments must not be broken” (John 10:35). An illustration of this in the realm of personal righteousness would be the law governing marriage. Jesus said, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” This was not the practice under the law of Moses or during Judaism but it was God’s law from the beginning and for the whole human family. While marriage is not a “church ordinance” or “sacrament,” whatever that is, it is absolutely essential that all men observe it in order to be righteous. Modern practice or popular approval does not change such a law or righteousness and those who would change or alter it had just as well modify any other law of righteousness. (This line of discussion will be continued).

Truth Magazine XX: 34, pp. 537-538
August 26, 1976

By Daniel H. King

“Let’s keep our heads bowed and our eyes closed. In a group this size its almost inevitable that there be people who have never actually named the name of Jesus, personally. Oh, most of us I guess go to church from time to time, maybe regularly. But there are still a lot of churches that don’t give individuals a chance to reach out and claim the promises of Jesus personally-and to come to him. And so we go on being church members, church attenders, maybe even active in church affairs, but we never have come to a moment when we said, ‘Lord, Jesus, be my savior. Forgive my sins. Write my name in your book. Make me part of your family.’ Can you remember a time when you did that? You know, if you can’t remember a time, if you can’t think back to that moment, then the chances are that there has never been such a moment. We don’t want to go any further here without giving you the opportunity to just reach out and touch Jesus and make him your Lord. Our whole purpose is to come together as God’s people, humble ourselves, seek his face, turn from our own wicked ways, so that he can heal us, forgive us, and heal our land. But he wants to deal with us as individuals. While our heads are bowed, our eyes are closed, so that we can have some privacy, if you’ve never had such a moment and if you’re not sure that your name is written in that book, would you just stand very quietly where you are? And, by that motion, by that act of standing claim Jesus personally. Other people in the auditorium won’t see you, but Jesus is here. We’ve come together in his name and he will. Make your salvation and your election sure by claiming him personally. We’re going to wait just a moment. We’d like to ask you just to stand where you are, while our heads are still bowed, our eyes are closed, and in that act of standing-Jesus said, ‘If you’ll confess me before men, I will confess you before my Father who is in heaven.’ And, so many of us in this place believe Jesus is coming soon-and that moment, when you’ll want so desperately, more than anything else in all of life, for him to confess you and call your name-is approaching. There are people standing now. Let’s keep our heads bowed. I’ll just tell you that, it seems to me that there are several heads of families standing, men who know that they want to give their wives and their children the best husband and father that they and the Lord are capable of providing. ‘There are now some young people, teens, pre-teens. We’ll wait a moment longer.

“Those of you who are standing, just know of a certainty that the Lord Jesus is right beside you welcoming you -into the family of God. James says if a man or a woman or a child will draw near unto God, God will draw near unto him. Believe that! Receive that! Young women I see standing. Yes, there are others. If you can’t think back to a moment when you said ‘yes’ to Jesus, and you know that he added your name to his book of Life, then make that moment now. There are others standing. In every part of this gymnasium now there are people standing, claiming the promises of Jesus, becoming members of God’s family. We’re going to wait just a moment more, and then we’re going to pray together and seal this for all eternity. Yes, others standing. Just a few more seconds. There must be thirty or forty people standing. If you should be part of that number, don’t let the time pass. Don’t let your opportunity pass. Lord we thank you for these. Just, those of you, don’t look up really, but sort of open your eyes enough to see if there is somebody right around you standing, and if so just reach your hand out toward that person. If you’re close enough to just put your hand on his or her shoulder or to take his or her hand, do that, because Jesus says, ‘Where two or three agree concerning anything ye ask, my heavenly Father will do it.’ We want to make a prayer, we want to speak a prayer of agreement before the Lord with these who have stood. And all of you who can reach your hand out toward them, then do that. And those of you who are standing know that there are people on every side of you extending their hands and agreeing with you in prayer. And now, let’s all pray this prayer out loud together. Let me frame the words, just a prayer of surrender and commitment to the Lord. We all need to make this kind of prayer. So, let’s all speak it out together with these who’ve stood, all right? Heavenly Father, I love you. Thank you for loving me. Jesus, thank you for dying for me. Save me Jesus, Write my name in your book. Make me a part of your family. Be my Lord. Forgive my sins. Apply your blood to me. Make me your own. Help me to know and to do your will. Help me to read and understand your word. Fill me with your Spirit. Help me to obey every command. Help me to be a profitable servant. Help me to be a good neighbor. Help me to be a child of God. Walk with me from here on. You are my Father. Jesus, you are my Savior. Holy Spirit, you are my guide. And I thank you in Jesus’ name, Amen . . .

“There will be some more instruction for you just a little while later. There will be some more instructions for you, counseling and the next step or two if you need to take some other steps, and probably you do.”

The above quotation no doubt sounds like something that would have issued from the pulpit of Oral Roberts, Rex Humbard, or some other comparable figure. But, not so. These are the words of our dearly departed (from the faith, that is) Brother Pat Boone, delivered on May 24th, 1976 at the Vanderbilt Memorial Gymnasium in Nashville, Tennessee. Pat shared the podium with Dean Jones in the “musical experience in worship and intercession” by Jimmy and Carol Owens, called “If My People . . . ” Many of us who have kept up with Pat Boone have long known that he had departed from the faith through his experience with and promotion of ecstatic tongues and. “spiritual gifts.” His unwillingness to deny the “experiences” of others (fearful that they will also deny his, I suppose) has led him into fellowship with fake healers and false teachers of every stripe. His doctrine and practice has become more and more perverse as time has passed. This quotation which I transcribed from a tape of the proceedings is but another evidence of just how far one will go once he has “gone beyond the doctrine of Christ” (2 Jn. 9). We may certainly observe that once the bounds have been crossed, only the sky is the limit. There is now no discernible difference between Pat Boone and the birds that he has long been flocking with. Up to this point most of us have thought, though, that Pat still taught the necessity of baptism for remission of sins. At least, he often hinted at it when he spoke of the baptisms which he performed in his swimming pools at his home. This quotation would remove any doubts on the part of anyone, that is, if there really were any.

If you read it only with passing attention, you were made aware that Pat Boone’s invitation is most assuredly not the Lord’s invitation. His plan of salvation goes something like this: 1) Stand up; 2) Hold someone’s hand; 3) Pray a prayer of surrender and commitment. You may reread it carefully to see that I have not misrepresented his instructions to the unsaved. Now, look at the instruction given by Jesus: “He that believeth and is baptized shall be saved” (Mk. 16:16). There is not even the slightest resemblance between the two, is there? Pat tells the unsaved, “Stand very quietly where you are . . and by that motion, by that act of standing claim Jesus personally . . . Jesus said, ‘If you’ll confess me before men, I will confess you before my Father who is in heaven’ . . . Those of you who are standing, just know of a certainty that the Lord Jesus is right beside you welcoming you into the family of God.” Of all the vulgar and reprehensible deceptions that

I ever have been indisposed to hear-this one will surely take a back seat to none! In the first place, he misapplied the instructions regarding public confession, for he said earlier, “While our heads are bowed, our eyes closed, so that we can have some privacy . . . ” Is this not private confession? How could it be “before men” if it is private. But, more importantly Pat instructs the unsaved that “in that act of standing” one may be assured that Jesus “is right beside you welcoming you into the family of God.” For years we have scoffed at these unbiblical schemes of redemption as they fell from the lips of the “Billy Sunday” type of revivalists, but now they have begun to cascade from the mouth of one of “our own”! Walk to the front of the auditorium and be saved!” “Sign a commitment card and be saved!” “Stand up and be saved!” “Raise your hand and be saved!” “Put your hand on the radio and be saved” “Accept Jesus into your heart as your personal savior!” Ad infinitum! But, now listen, to the simplicity of the command of Ananius by the Spirit of God to the unsaved Saul, “Arise and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Yet Pat Boone is now one with the denominational world in that he deceives the unsaved into thinking they are saved prior to immersion in water-that, in spite of the fact that inspired men say otherwise! And, perhaps there might be some possibility of excusing some of the others-but not Pat Boone. He has known and even publicaly taught the scriptural demands. He knows the Bible teaches a “new birth” for all under the new covenant, and that by “water and the Spirit (Jn. 3:3, 5). Instead, he places much stress on the Spirit and leaves out the water in God’s plan for the redemption of lost humanity. Pat knows that the Bible teaches that it is baptism that puts one into Christ (Gal. 3:27), and into the family of God. He is aware of the fact that “baptism doth also now save us” (1 Pet. 3:21). There may be some excuse for others-but most certainly not for him!

There is another matter of great importance that we would be most negligent were we to fail to mention. This comes in the form of an observation. In Pat Boone we may abundantly see the end-product of the charismatic movement. Through Pat’s “experience” he has been forced to embrace those whom he formerly recognized as false teachers and even “parrot” their methods and teaching. This is simply the charismatic experience “gone to seed.” And, it is not surprising. It was as inevitable as that night will follow day.

In addition, Pat is looked upon (more or less) as “outside the ranks” by most of the brethren. However, Don Finto, minister of the avant-garde Belmont Church of Christ in Nashville, also took a leading part in this program. It can only be assumed that he endorsed all of the proceedings by his participation in and praise of its content.

Brethren, we must beware of this charismatic error and speak out against it in every public and private means at our disposal, lest we also be infested by it. Paul said, “Reprove, rebuke, exhort, with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine” (2 Tim. 4:2).

Truth Magazine XX: 34, pp. 535-537
August 26, 1976