Truth Magazine

By Norman E. Sewell

There was a time when most Christians coming into a new community determined where they wished to worship, and which of the local congregations was worshiping and working in accordance with God’s will, then placed membership with that congregation. The purpose of placing membership was to declare to all that they wanted to be a part of the group, wanted to be called on for participation in the various activities of the local group, and to be under the oversight of the elders. Perhaps explained in the reasons for placing membership are the reasons why many so-called Christians now move into a community, worship from time to time with one congregation or another, but never actually “join” themselves to that or any local group of people. Many times it is because they do not want to be called on for anything, do not want any responsibility, and do not want to be answerable to the elders of any congregation.

I believe the idea of placing membership is a scriptural one. After Saul of Tarsus was converted (Acts 9), he preached in Damascus (Acts 9:19-22), went away into Arabia (Gal. 1:17), returned to Damascus (Gal. 1:17), and finally after three years went up to Jerusalem (Gal. 1:18). “And when he was come to Jerusalem, he assayed to join himself to the disciples” (Acts 9:26). Paul wanted to be counted as a disciple, and apparently wanted to te considered a part of the church which met in Jerusalem. Barnes’ Notes on The New Testament says, “He attempted, he endeavored. . To become connected with them as their fellow Christian.” In the Alexander Campbell Commentary on Acts, Campbell says that Saul attempted to “attach himself” to the disciples in Jerusalem. It seems that the idea of becoming recognized by and attached to a local congregation is an idea plainly taught by scripture.

While some do not wish to actively participate in the worship services, and other activities of the local congregation, it is a thing to be much desired. Many say they do not get anything out of the worship. This is generally because they do not put anything into it. They sit as spectators, possibly not e ‘ ven entering into the singing of praises or partaking of the Lord=s Supper with their hearts. To allow yourself to be called upon to teach a class, to lead in prayer, to help pass the Lord=s Supper to others, or to do the preparing of the Lord=s Supper, or any of many other things to be done by the local congregation is to be made to feel yourself as a real part of the group. Then you stop referring to the congregation as “they,” and start thinking in terms of “us” and “we.”

The idea of being under the oversight of the elders is also a scriptural one. The Hebrew writer urged those Christians to “Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief. for this were unprofitable for you” (Heb~ 13:17). It is the elders’ duty to oversee the congregation in which they are elders. This means that they cannot very well oversee those who are not a part of the local group. I believe this is surely one reason that many never place membership in a local group. They do not want to be answerable to anyone. Surely every Christian recognizes that he ultimately will be answerable to God, and the elders are doing what God has ordained that they do.

Why not get involved in doing the work of the Lord. You will feel better about your own relationship to God, and you will feel more a part of the local congregation.

Truth Magazine, XVIII:36, p. 2
July 18, 1974

By Jeffery Kingry

While I was in college I was continually exhorted to attend the “Sowers Club.” The teachers were vitally interested in helping young men who sought, some day, to be preachers. They freely gave of their off-time to provide an opportunity for interested young men to hear some good teaching done by Gospel Preachers on topics that directly related to their work as preachers. Unfortunately, I was never able to make it to one of these gatherings. There always seemed to be a test to study for. Also, I was a Science Major, not a Bible Major, and I used to get a lot of “static” from the “preacher-boys” as they were called. But, since I have started preaching I have sometimes thought how much good it might have accomplished if Brother Paul of Tarsus could have been persuaded to leave his meeting work to have addressed the “Sowers Club.” One can almost see and hear the aged Apostle as he stood before all those smiling, expectant faces posed over their pencils. Paul was certainly a “college man” (Acts 22:3). You might even say he had done his post-graduate work (Gal. 1:14), though it might have embarrassed the young “preacher-boys” if they knew he considered all that intellectual and social achievement “but dung” (Phil. 3:8). Paul could have talked about nearly anything to those young men, but I think his lesson might have gone something like this:

“Let none of you young men be under any illusion about this education you’re getting. If any of you thinks that he is wiser than his brethren, because he has what this world calls wisdom, then he would be better off a dunce lest his education prevent him from ever receiving the real wisdom of God. For all the clever ‘wisdom’ in this world is but stupidity in God’s estimation. Scripture itself says, ‘God uses man’s own brilliance to trap him'(Job 5:13), and again, ‘The Lord knows how futile the speculations of the wise are’ (Psa. 94:11). Therefore, let none of you put your confidence in what you may get on a piece of paper here, for you already possess what God has given to you! He has given you Paul, and Apollos, and Peter as teachers–he has given you the whole world to use, and life and even death are your servants – you have the present and all flit future to bring you to the true wisdom. Because, you see, you belong to Christ, and Christ belongs to God. (I Cor. 3:18-23).

“Some of you want to be great forces for good in the church. You desire to be well-known and admired for your knowledge and skill in the Word of God. This is true, or you would not be here now. But I encourage you to maintain a line between what you think you are and what has been given to you. After all, my young friends, who is it that gives one man preeminence over another? What power or ability do you have that has not been given to you? Now, if you have really received it all as a gift from God, why then should any of you puff out in pride as if what you may have were something you obtained yourself (I Cor. 4:7)?

“You may think that I am something because of my successes in preaching, or the writing that I have done. Let me dissuade you from that misconception as well. I am the least worthy of all the Apostles, and not really fit in my own sight to deserve the name Apostle because of my cruel attacks upon the church. But, whatever I am now is all because God poured out such kindness and unmerited favor upon me – and I could hardly let such mercy and favor be unprofitable to the Lord – so I have worked harder than any of the other Apostles. Yet, even then, the success was not so much a result of my effort as it was the grace of God working in and through me. At any rate, it makes no difference who worked the hardest, the important thing is that we preached the Gospel, and you, young men. are the result (I Cor. 15:9-11).

“Does that sound like I am patting myself on the back? Young men, I do not need that kind of thing. Some people have to exchange testimonials of themselves before they can be friends. But, you are my testimonial, written in an old man’s heart, for all to see and each to read for himself. You are an open letter from Christ himself, penned by us, not written in ink but with the Spirit of the living God – not on tablets of stone, but written on the tablets of human hearts. It is in this that I rest my confidence in my work before God; Not as if I was able to do anything by myself for which I might take credit, for all of my ability comes from God (2 Cor. 3:1-5).

“I want you to listen to what I say, for there have been those who rejected what I advise – and my advice does not originate with me, but from God. I have been accused on occasion of being a different person face to face than I am in my writing. ‘Don’t bother about his letters,’ some say. ‘He sounds big, but its all noise. When you see him you will see that there is nothing great about him, and you have never heard a worse preacher!’ Those people found out that my actions followed my words right down to the letter (2 Cor. 10:9-11).

“Of course, I wouldn’t dare include myself in that class of preachers who toot their own horns and write their own testimonials – I wouldn’t even compare myself to them. Their trouble is that they are content and foolish enough to compare themselves against one another, by their own shortened yardstick. You can’t help but come off looking good by that kind of standard. But we must not boast of things that we really have nothing to do with. Our measure is the plan of God, and this plan is to be applied equally to all men, yourself included. I am not stretching credibility when I claim you as my fruit and my testimonial, for you were converted through my efforts. I do not claim credit for work that was done by other men, but my hope and prayer has always been that through you I can share in expanding the work that God gave me to do – that in your work I may be able to take the Gospel even farther than it was taken when it reached you. So, if any of us is to boast, let us boast about the Lord. For the Lord’s approval of a man is not dependent on his opinion of himself, but of the Lord’s opinion of him. (2 Cor. 10:12-18).

“Now, a little advice on your work as preachers: As you lay the truth before the brethren you will be doing your duty as a servant of God. Continue to feed your own soul and keep it nourished on the precepts of our faith and the sound instruction by which you have guided your life. Make it your habit to avoid worldly and silly traditions, and spend your time and energy in the exercise of keeping spiritually fit. Physical training may have some benefit, but the benefits of Godly living are without limit, since it carries with it the promise of a good life both here and hereafter (I Tim. 4:6-8).

“You are all young. Don’t let anyone look down on you because of your immature behavior. If you desire the respect that belongs to the message you bring, act like it. Become an example for the brethren in your speech, your manner of life, in your love, your faith, and in your chaste thoughts. Pay attention to your scripture-reading. Take time and prepare for your preaching and teaching. Do not neglect the abilities that God gave you, but use them to be a better preacher. Make these things your first concern, and devote all your energies to them, so that your improvement will be noted by all the brethren. Keep a critical eye on the message you bring, and see to it that your life is in conformance with it. And above all, stick to your work, for by so doing you will insure salvation not only to those whom you teach, but yourself as well (I Tim. 4:12-16).

“Now, if you want to get along in your local work with the church, and remain pleasing to God, do not be harsh or arrogant with those who are older in the faith than you, but plead with them as you would your own father. Treat the younger men as you would a very close brother. In a like manner, treat the older women as your very own mother, and the young ladies as sisters – always with the utmost propriety (I Tim. 5:1-2).

“Do not shirk your responsibility in standing for the truth in all things. Join the ranks of those willing to suffer abuse for the truth’s sake as a good soldier of Jesus Christ. You know that no fighting man in an army divides his abilities, time, and attention between his duty and civilian business pursuits. A soldier must always be at the disposal of his Commanding Officer. If you enter an athletic event, you know you do not get a trophy unless you play by the rules. Any hard working farmer has a right to expect a share of the produce for his labor. If you reflect on what I have said, I am sure that the Lord will help you understand what I am driving at (2 Tim. 2:3-7).

“Finally, I want you to consider this analogy. In every household there are all kinds of dishes. The good wife has every-day, common plastic dishes, and she has her fine china as well. Some she uses for just any old thing – but the fine china she reserves for special and honorable times. In the same way there are all kinds of tools and utensils that God uses in working his will – some for ordinary use, and some for noble use. If you keep yourself noble and sanctified by avoiding any kind of evil contamination, God will prepare you as an honorable and useful tool in his service. So fly away from all the evil impulses your youth makes you so vulnerable to, and aim instead for integrity, faith, love, and peace with all of those who call on God with unsullied hearts. Avoid stupid and senseless controversies – empty issues – for you know that such never brings righteousness, but constant quarrels. The servant of the Lord is not to stoop to petty quarreling. On the contrary, he is to be known for his courtesy and humility. He is to be skillful in his teaching, patient when personally wronged, gently correcting his opponents who go against the truth. Our hope in rebuking sin is that God will provide those in error with a change of heart that will provide them with a way back to truth. We cannot close doors, but our duty is to help our brethren in darkness recover their senses to escape the trap of the devil, even though they are now entrapped by him to do his will (2 Tim. 2:20-26).

AI solemnly urge you, before God and the Lord Jesus Christ: Preach the Word! Take your position and stand for it zealously whether the opportunity is favorable for you or not. Convict people of sin, rebuke sin sharply, and encourage those you teach to rise to the better way. Preach the truth with all the patience that teaching requires. May the Lord bless your souls, and his grace be on you all” (2 Tim. 4:1,2,22).

Truth Magazine, XVIII:35, p. 13-14
July 11, 1974

By Michael J. Schmidt

Much has been written over the years concerning the acceptability of instrumental music in worship to God. Much, if not most, of what has been written has centered in the controversy over the Greek verb psallo. It would obviously, then, be quite presumptuous and fruitless for someone with as meager an academic background as myself to attempt to shed some great new light on the subject or dazzle the world with my brilliant conclusions. The position I hold has already been stated by hundreds, in greater detail and in a far more erudite fashion. It is my sincere hope, however, that the truth be explained and not hidden; that is why I have to limit the scope of this paper. I make no pretense to be comprehensive, even in the areas I include. I have chosen to examine the arguments surrounding the verb psallo because I feel that it is the strongest of all the arguments that have been made to try to justify instrumental music in worship. This subject, then, needs to be scrutinized, the evidence weighed, and the truth taught and lived by. A general knowledge of the arguments surrounding psallo is greatly needed by the “average” Christian. An instrumentalist with only a rudimentary knowledge of the Greek, or in many cases none at all, can seriously damage the faith of one who is not familiar with this particular approach to the subject.

In sifting through much material, I have tried to compile what I think are the most basic and valuable evidences to demonstrate that the verb psallo must be interpreted within its context to be properly understood. A corollary to this is that the verb does not inherently contain its object and therefore psallo does not justify the use of instruments in worship to God.

“Psallo” In Pre-New Testament Usage

First, and very fundamentally, it is necessary to examine he historical and linguistic background of the New Testament problem. Relative to Classical period of the Greek language, Liddell and Scott said that psallo meant “to pluck; to play on a stringed instrument.”1 The root meaning carries the idea of plucking or vibrating. The Byzantine period of the language covered the period from 300 A.D. to 500 A.D. Sophocles wrote a famous lexicon during this period (his work spanned from 146 B.C. to 1100 A.D.) in which he defined the verb as “to chant; to sing religious hymns.” 2 In modern Greek psallo has been shaped by ecclesiastical usage and means simply “to sing.”‘ We will analyze this shift in meaning later, but for now the conclusion is obvious that psallo has changed.

Another important aspect of this question to note initially is that in the Greek Old Testament, the Septuagint (LXX), the instrument did not inhere in the meaning of the verb psallo. It is true that psallo refers to instrumental music when it translates the Hebrew word nagan (I Sam. 16:1618,23; 18: 10; 19:9), but in these cases there is reference to the instruments in the context. It is also probable, but not as clear, that the translator understood “playing” from the general context even in the cases where the instrument is not mentioned (2 Kgs. 3:15; Psa. 33:3; 68:25).4

Psallo occurs most frequently as a translation of zamar. It is defined as “make music in praise of God.”5 This is the case in these passages: Psa. 33:12; 71:22; 98:5; 144:9; 147:7; 149:3. Psallo is here translated “to play”. The Greek construction in each instance, however, is psallo followed by the preposition en (“with” or “on”) and the name of the instrument, and where the Lord is mentioned (as the indirect object) His name is in the simple dative case.6 The point isthe context here mentions the instrument.

Another interesting fact is that in nearly every case the Septuagint translators have paired psallo with a word that means “to sing” (Psa. 18:49-quoted in Rom. 15:9; Psa. 30:4; Psa. 138:1; Psa. 05:3; Psa. 146:2). The word is most often joined with ado-“sing” (Judges 5:3; Psa. 13:6; 21:13; 27:6; 57:7; 59:16ff; 68:4; 68:32; 101:1; 104:33).7 This usage of Hebrew parallelism. as understood by the translators, demonstrates that the ideas of “psallo-ing” and “ado-ing” are basically equivalent. Everett Ferguson, Professor at Abilene Christian College, pointed out that:

AUnless one is prepared to insist that in each instance of parallelism ‘psallo’ is meant to add a new dimension of playing, surely it is most natural to take these parallel expressions as synonomous statements.8

Thus, it is obvious that the object of the verb (instrument) did not inhere in psallo in the Septuagint because either the object is named, the context refers to instruments, or it is paired with a word meaning “to sing” in Hebrew parallelism.

New Testament Usage

The second major area of consideration is the New Testament usage of psallo. Some preliminary considerations are in order. First, the idea of plucking, pulling or twanging can be traced throughout the entire history of the word, but it did not originally involve music as such. 9 It could be used of plucking a bowstring, a carpenters line, a beard, or some such thing. But that does not mean that Paul authorized all of these in Ephesians 5: 19. As Hugo McCord stated in a letter to J. D. Bales on November 16, 1962:

AIf one grants that the three meanings (strike strings as of a harp or bow-literal meaning; strike strings of the heart-figurative meaning; sing-resultant meaning) may be used by anybody in any age, then the only pertinent inquiry is: which of these is in the New Testament? Examination shows no instance of the literal, once of the figurative (Eph. 5:19), four of the resultant (Rom. 15:9; 1 Cor. 14:15; James 5:13).10

Certainly psallo in the New Testament does not have all the meanings which it has ever had, and one must determine from the context how it is used.11

Another thing to keep in mind is that words do change meanings. A striking example of this is our word “lyric.” It was once entirely associated with the lyre a musical instrument. It became associated with a song accompanied by instrumentation, and now simply means the song itself.

On page 94 of his book Instrumental Music and New Testament Worship, James D. Bales illustrates how important the context is in determining the meaning of a word. He stated:

AThe meaning of a word must not be considered only in the light of its history, but of the context in which it is used. In the view of most religious people today, the word ‘baptism’ conveys the meaning either of sprinkling, pouring or immersion. They view them all as baptism. However, when I use the term ‘baptism’, I have reference to New Testament baptism which is immersion, unless the context indicates otherwise.12

Mr. Bales is saying that if someone read his works and did not realize that he used “baptism” in a restricted sense, they would likely misunderstand him. He could, however, use the term in a figurative sense, as Jesus did in Mk. 10:38, and only the context would tell one this. Thus in the case of the verb psallo, the context most naturally indicates that we are to psallo with the heart (as the object of the verb) to the Lord (Eph. 5:19).

Much has been made by the instrumentalists of a statement by Lucian to the effect that “One cannot strum (psallien) without a lyre.”13 As Bales points out, “unless one considers the context, it would have to be concluded from Lucian that to ‘psallien’ one must- not only use an instrument, but that it must be a lyre.14

It is obvious that one must consider the context of Lucian’s statement. But, then those who try to place inherent, a-contextual meanings on psallo must either be illogical or admit that the context is crucial in interpretation. Lucian named his instrument in the context. The only instrument in the context in Ephesians is the heart.15 The plucking is inherent in the verb, the instrument is not. Martin H. Cressy summed up this point when he said that “only within their syntactical environment do words function.”16

Since we have seen that psallo is used in many ways and that the context of a word has an important bearing on its meaning, let us examine the specific context of the New Testament. It should be clear that the early Christians did not use the Greek Old Testament as their standard of authority in determining the significance of words. Acts 2:42 points out that they continued in the apostles’ doctrine. When examining the New Testament, however, it should be noted that the apostles used Old Testament figures to explain the new concepts. For example, the Ephesians were accustomed to using the word ekklesia to refer to a mob, however they knew that Paul used it in a different sense. They did not think that the church was old physical Israel. Terms such as “priesthood” lost their physical meanings and took on a spiritual significance. We do not “praise” God in the same way as the ancient Jews did, even though the same term is used in both Testaments. We must put the worship and all other aspects of the New Testament into their proper, broad context of being a part of a better, spiritual covenant. It should then be clear that understanding the broad context of a word is essential, and that “the words ‘psalmos’ and ‘psallein’ in the New Testament do not afford evidence of the use of instrumental music in the early church.”17 Perhaps one of the most striking evidences concerning the context of psallo in the New Testament is the fact that if the verb included instruments, the early church did not understand it that way. Bales points out that “church historians, historians of music and others usually agree that it (the instrument) was not used.”18

In summary of the entire affair, let us draw some conclusions and make some closing observations. The purpose of this work has been to demonstrate that psallo must be taken in light of its specific, and broad, New Testament context to be properly interpreted. The New Testament is a spiritual covenent and so it is reasonable that the Old Testament figures should be interpreted figuratively. This is especially true of psallo because of the nature of the word and the fact that it is most logical to conclude that the heart is the instrument. It was also an objective of this paper to demonstrate that the verb itself does not inherently contain the object of the instrument. The historical background was touched upon to show this, with special emphasis upon the Septuagint as evidence. I feel that it is clear that much evidence supports the conclusion that if the use of instrumental music in worship to God is acceptable, it is not justified by the Greek verb “psallo.”

Footnotes

1 . Liddell and Scott, A Greek-English Lexicon, (Oxford: Clarendon Press), p. 2018.

2. Ferguson, Everett, A Capella Music in the Public Worship of the Church, (Abilene: Biblical Research Press), p. 5.

3. Ibid, p9 1.

4. Ibid, p. 5.

5. Ibid, p. 5.

6. Bales, James D Instrumental Music and New Testament Worship, (Searcy: James 6. Bales), p. 88.

7. Ferguson, p. 6.

8. Ibid, p. 6.

9. Roberson, Charles Heber, “The Meaning and Use of Psallo (Part I)” Restoration Quarterly, (Abilene, Texas), Vol. VI, No. 6, p. 31.

10. Bales, p. 92.

11. Ibid, p. 92.

12. Ibid, p. 94.

13. Ibid, p. 94.

14. Kurfees, M. C., “Review of John B. Cowden’s Tract on ‘Instrumental Music in the Church’ and reply to J. B. Briney’s Friendly Criticism”, Gospel Advocate Company, Nashville, Tennessee, January 25,1917, p. 7.

15. Ibid, p. 49.

16. Cressy, Martin H., Christianity Today, August 3, 1962, p. 154.

17. Smith, William Shepard, Musical Aspects of the New Testament, (Amsterdam: Utgeverij, W. Ten Have N.V.), 1962, p, 47.

18. Bales, p. 100.

Truth Magazine, XVIII:35, p. 10-12
July 11, 1974

By Larry Ray Hafley

I always thought Brother Leslie Diestelkamp lived in Nigeria even while he was in the United States. I could not appreciate his fondness and devotion to the work in that country as I do now. Whereas I only spent a few, short weeks in the Philippines, Brother Diestelkamp has spent years in Nigeria. At least, now there is some understanding by me of his love and labors that was not there before. This is referred to in order to underscore the feelings that stir my soul in regard to the work in the Philippines. But the work of the Lord will not get done if we bog down in subjective sympathies. And this report is written to prompt, provoke, and promote greater effort in the gospel.

This shall not be a detailed diary-like account of our travels. This shall not be a sociological interpretation or a cultural dissertation on either the Philippines or the Filipinos. I was not on a tourist excursion, and I am not a social scientist. It was enough trouble for me just to go as a simple preacher of the gospel, so I shall give my perspective of the journey as a preacher who went to preach the word and having done so, returned.

My Companion

Earl E. Robertson and I traveled together. No better co-laborer could have been found. Together we laughed, sweated, fretted, ate, slept, preached, rode, flew, got sick, moaned, hoped, worshiped, and prayed. Never a cross word crossed our lips. We worked together in perfect harmony. Earl’s work was superb. His teaching was beneficial to all who heard him. It was a thrill for me to have the opportunity to learn from him. The churches and brethren who supported Brother Robertson financially should not begrudge a single penny. It was money well spent, well used.

Reflections

Earl and I were greatly assisted by several good brethren and by Rodi Tan, the nephew of Brother Levy Maravilla of the Hazelwood church near St. Louis. The warmth, friendliness, and sacrificial treatment accorded to us by our Filipino friends was heartwarming. Vic Tibayan and Billy Hayuhay went everywhere with us. Brethren Azcarraga, Villamor, Salvatieffa and Ben Cruz went numerous places with us also.

Generally Speaking:

We spoke at lectures in Dian, Makati where Carlos Azcarraga preaches, at Pagadian City where Eduardo Ramiro labors, at Kidapawan where the beloved Romulo Agduma lives and works, and at Baguio City where Andrew Gawe strives for the faith. I was favorably impressed with these works, though the lectures at Baguio City seemed to be the weakest with regard to attendance. We preached in numerous other places also.

Without a doubt, the ablest man in the Philippines is Romulo B. Agduma. He is a good and godly man and is not afraid of the devil himself. Brother Agduma is a man of unimpeachable character and integrity. I do not say these things to exalt Brother Agduma. Indeed, he will not want me to say what I am saying, but his many friends in the United States and in the Philippines will gladly attest to his faithfulness. Brother Agduma is blessed with a lovely family, a devoted wife, three daughters, and a son, Reuben. Reuben Agduma will be remembered by many Americans. He attended Florida College from 1970-1972. Reuben is a splendid young man. He is an excellent teacher and preacher of the gospel. The Lord has no finer young evangelist than Reuben.

“But aren’t some Filipino preachers lazy, dishonest troublemakers?” “Don’t a few of them smoke?” “I have even heard some are guilty of adultery.” Yes, that in a few instances is true, unfortunately. But isn’t it also true of American preachers? You cannot name a single sin among the Filipino preachers that I cannot point out the very same thing here. Let us not have a dual standard. Not all Filipino or American preachers are deadbeats, just because a few are. Let us not cease to support all good men just because of some bad eggs.

Specifically Speaking:

I spoke to a large gathering in Tondo near where the faithful Ben Cruz labors. There was a group who had come out from a conservative Christian Church in the audience. They were not satisfied with their baptism in the Christian Church and subsequently had been baptized in the name of Jesus Christ for the remission of sins. They called themselves the church of Christ-Matt. 16:18. After 1 1/2 hours of preaching and open forum discussion, 15 were restored and identified with the brethren. I came down hard on the mechanical instrument and other human doctrines and traditions accepted by denominationalism. They received the truth. Since they had been scripturally baptized, that is, separate and apart from any sectarian taint or stain, we received them as brethren.

I also spoke before a liberal Christian Church (Disciples). Our discussion was pointed. I accepted questions for 1 1/2 hours, mostly on the Ainstrument” issue. The “visible” results were apparent, but there was some invisible good done that I trust will bear fruit. There is more openness to the truth in the Philippines. Denominations will allow open forums. There are many debates. Victorio R. Tibayan is perhaps the ablest debater in the country. His mind is analytical, and he is quick to pierce an argument. He was a great help. His son, Vic, Jr., it is hoped, will follow in his father’s footsteps.

Debate with Alan Highers?

At the lectures in Kidapawan, the institutional brethren successfully disgraced themselves. They attempted to upset the lecture program. Their leader was an aged man for whom I felt a good bit of pity. Propositions for debate were handed to Earl and me with the assurance that Brother Alan Highers would meet us in debate. Below is the copy of the propositions submitted by the institutional brethren with the amendments which I added:

“PROPOSITIONS:

1. RESOLVE. That it is in accordance with the Scriptures for the church to relieve non-church members from the church treasury.

/ s / Earl E. Robertson / s / Larry Ray Hafley

ALAN E. HIGHERS Affirmative

EARL ROBERTSON Negative

or LARRY RAY HAFLEY Negative

2. RESOLVE. That it is in accordance with the Scriptures for funds from a church for evangelism or relief to be passed through another church.

/ s / Earl E. Robertson / s / Larry Ray Hafley

ALAN E. HIGHERS Affirmative

EARL ROBERTSON Negative

or LARRY RAY HAFLEY Negative

AMENDMENTS:

1) Each proposition shall be discussed for at least two (2) nights. L.R.H.

2) The propositions shall be discussed in Memphis, Tennessee, U.S.A. L.R.H. Other sites may be agreed to but Memphis must be the first place agreed upon. L.R.H.

3) Propositions agreed to by Larry Ray Hafley as amended in ink. L.R.H.

/ s / Earl E. Robertson

NOTE: We will come to Kidapawan Central Elementary School Grandstand at 4:00 P.M., May 3, 1974 (Friday), to receive a signed copy of the propositions, for transmittal to Bro. Alan E. Highers.”

Observation of Needs

1. The Filipinos need American financial support. That may sound materialistic, but it is true. The conditions there are not the same as ours. Poverty, by our standards, exists on a large scale. In some areas, $100 will support a preacher. Of course, location and family size determine to a great extent the needs of any given preacher. There are many churches in this country that could easily part with $50 per month. I know men who need as little as $13 per week or $50 per month. Surely, there are churches who will not allow a poor, faithful, sacrificing Filipino to go and work hungry. Brethren, blacktop on the parking lot or shingles on the roof do not seem so important when you see a dear brother wearing all the clothes he has in this world on his back. If I ever thought I had sacrificed a little to preach the gospel, I shall never so think again. The faithful Filipino brethren turn my feeble needs into covetousness by comparison. Yes, I saw brethren and their families who were physically hungry because they preached the gospel without support. Two families in Russellville are supporting men from their own pockets. Can you do the same? Will you?

2. The Filipino brethren need books, tracts, and Bibles. Many expressed their desire to receive gospel papers. They are starving for the materials many of us allow to collect dust or burn. Would you be willing to subscribe to a magazine of gospel teaching for some preachers? Believe me, they read every article, every line, every word many times over. Nearly every preacher expressed a desire to receive Truth Magazine. Would you like to send Truth Magazine or some other paper to a worthy brother who will read it?

3. The Filipino brethren are in need of special “in depth ” studies. This is not alone my judgment. It is theirs also. Several mentioned the need for some training in the meat of the word. Though this applies to all, it is particularly true of preachers.

4. Of course, the brethren need our prayers. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.” (Eph. 6:18)

Thanks

I want to express my thanks to all who supported and encouraged me and my family in this work. The separation from home, the long hours and long miles were not all joyful, but the work was rewarding in many ways. To all, thanks.

Truth Magazine, XVIII:35, p. 8-10
July 11, 1974