Eighth Trip to the Philippines, November 7 – December 8, 1997

By Jim McDonald

Although I had not initially planned to make a “solo” trip to the Philippines, that was the way it turned out. Dennie Freeman from Huntsville, Alabama had planned to go but circumstances at home were such he felt it necessary to cancel his trip. So, I traveled alone and arrived late on Saturday night, November 8, in Manila. Still, I passed through customs much more speedily than usual and soon I exited the terminal building and was met with warm greetings by the dozen or so Filipino brethren who came to welcome and help me on this journey.

Ben Cruz, preacher for the Kapitbahayan church in Novatos, opened his home to me and he and his wife gave their bed to me. I have known Ben for five years and rejoice to see him and the Kapitbahayan church grow steadily. The church is more than double in size now from what it was the first time I met with them. It now has elders and deacons and Ben’s radio program is one of the principal reasons for the success of the church. This program is Manila’s only program which brethren air and is reached in many distant places, even to other islands. Reports from Palawan tell that it is heard even in that island. I preached for three different Manila area churches that first Sunday (there are about 30 churches in metro Manila), with the first baptisms on this trip occurring at Kapitbahayan. Six put on Christ in baptism.

Prison Preaching

One of Ben’s radio converts is a man named Emilio Meagal, a preacher who was formerly a Pentecostal preacher. Emilio had been teaching in a prison for women in Manila’s City Jail and thus Ben “inherited” that work through Emilio’s conversion. An appeal from another preacher to Ben to seek out (I think) his son, led Ben to seek permission to enter into one of the Philippine’s highest security prisons and teach prisoners there. By chance a cousin of Ben’s happened to be the warden and this opened the door for the weekly classes Ben teaches there (with others) within this prison which (we were told) incarcerates about 6,000-8,000 men. High interest was evidenced by the students and about 60 men attend the classes. Through help from brethren and churches I had brought 700 Bibles that day and nearly 80 of these were given to these prisoners. Personal histories were given about some of these and their crimes included murder, rape, theft, and drugs.

Pampanga, Tarlac and Pangasinan

I had scheduled a visit with Jojo Tacbad in Betis, Guagau, Pampanga which area still suffers from the eruption in the early nineties of Mt. Penitubo. Jojo had begun a new church in one of the barrios in July 1997 when eight out of one family had been baptized. During our visit there eleven more were baptized, including one from Bataan which will offer opportunities to conduct classes there. One who was interested but who was not baptized that day was a young widow who was about to give birth to her third child. Her husband’s death left her virtually alone and penniless in the world. Brethren there begged that some temporary help be given her and so we did, from funds that individual Christians had given us to “use as we saw fit.”

I spoke a couple of times in Moncada, Tarlac (Marcos Balaleng, preacher) and then proceeded to Pangasinan, where for the next three days I was busy with a seminar for preachers (Sison) and preaching for different congregations in the area. About 50 preachers attended the lectures, including three liberal preachers for Aurora province. We met with two different congregations in Bila, where division had taken place two or three years ago. Hopefully, the two congregations have been reconciled and now worship together in the same place. By Sunday afternoon, November 16, with 34 having been baptized to that point, I was on my way to San Fernando, La Union, preparatory to visit Abra Province, one of the primary factors which prompted this eighth trip of mine.

Abra

Abra is a mountainous “land- locked” province. Our company entered Abra from the west. Brethren in Santa Maria had hired a jeepney for our proposed four day journey to carry the 13-14 who were traveling together with me. We had hired both jeepney and driver for 500P (Pesos, or about $15). We stopped for a couple of hours in Bengued, Abra’s capital, to greet and speak to a group of brethren in the home of Rey Jacobs. Abra’s economy lags behind the rest of the nation (which is bad enough). There is a paved road from Santa Maria, Ilocos Sur to Bengued, and while there is some pavement beyond Ben- gued to cities in the interior, after we bade brethren good-bye in Bengued and were on our way to Salappadan (our destination) we soon ran out of pavement and the rest of the way had to be traveled over rocky, dirt roads. We had to ferry across the Abra river. Nevertheless, before day’s end we ar- rived in Salapaddan and the home of Eusebio Cabannag, preacher there and the host for this seminar.

There are many congregations in the vicinity of Salapaddan but sadly, brethren are badly divided. There are brethren who believe in only one container for the Lord’s supper; as well as “liberal” and “conservative” brethren. And, there are several congregations which are associated with Christian churches and who call themselves “The Church of Christ, Instrumental.” We were told there are about 14 different such congregations in Abra none of which use an instrument for economic reasons, they can’t afford to buy one! But, there were other differences: they have a sort of conference they recognize themselves as identified in.

There were about 50 in attendance including preachers from all the above mentioned groups. There were two major hindrances to my speaking that day: the problem of trying to properly address such a diversity of problems in such a limited time and the added irritation of the presence of a deranged man who continually, and all day long, detracted my audience with his gestures and protestations to the things I said. Still, for all that, measured success resulted. Three one-cup preachers surrendered their opposition to “multiple-containers” which included one congregation of about 25 members; two “liberal” preachers gave up their divisive views and two Christian Church preachers renounced their belief in the use of instrumental music in worship. We hope that this movement toward unity can be realized even further in May (1998). Jim Everett of Cedar Park, Texas and I will be back in the same region to give more time to each particular group. We have been told a larger number of others there will give us audience then. One was also baptized in Salapaddan.

Our company proceeded next to San Juan, Abra which necessitated that we retrace our steps back to Bengued. San Juan is the home of Isidro Tacis and one night was spent with this preacher and his family. The congregation has a block building but there were no doors or windows in it. Several Christians from Centerville, Texas have sent sufficient (hopefully) money for brethren to install the lacking items. Centerville supports brother Tacis. Five were baptized in San Juan.

Nueva Ecija

Again we retraced our steps as we departed from Abra. We traveled many kilometers over the same road we had passed four days earlier. We were on our way to another province called Nueva Ecija and I spent the night with Lordy Salunga (Tarlac, Tarlac) where brethren from Nueva Ecija were to rendezvous with us. Like Abra, Nueva Ecija is also “land-locked” and has about ten congregations. I had made arrangements that the approximately 200 remaining Bibles I had left in Manila be brought to Lordy’s, but a misunderstanding in my request caused the Bibles to be left in Angeles City where Lordy preaches, rather than in Tarlac, his home. So, for the rest of my journey I could only “promise” Bibles when we could get them delivered, rather than being able to give them to brethren in the various places as I had been doing up to that point in time.

Brethren from Nueva Ecija were late in arriving and I assumed that another misunderstanding had taken place so Lordy and two other brethren with him, carried me into the western section of Nueva Ecija. Soon, however, Gady Castres, Sammy Ordinario, and Jun Bautiste (all preachers in Nueva Ecija) made contact with us and we were on our way once more. Several hours later (after a visit to a drive-through window of one of the region’s “McDonald’s”!) we arrived in Canaan. Anselmo Veterbo is the preacher for the two congregations in this region. I spoke to seven different congregations including Munoz where Gady Castres preaches. Gady is one of the best song leaders Filipino brethren have and is likely the best they have in knowledge and teaching. On an earlier trip with me, R.J. Stevens had met Gady and recognized Gady’s musical knowledge and ability. Jun Bautiste is a young man who finishes college this year. He preaches for the brethren in Cabanatuan City. There are many brethren who have moved here from other areas but have fallen away. If Jun had support to work with brethren, many of them could be reclaimed and the church greatly strengthened.

Nueva Vizcaya and Isabela

Domie Jacob and Ferdinand Baigan were waiting for me at Carranglan when Sammy and the other brethren car- ried me there. This is a very impoverished congregation with about 20 in attendance. We met under a shed of one of the brethren’s home. We then traveled to Sante Fe, Nueva Vizcaya where Fertinand preaches. I spent one night in a motel there (150P or about $4.50) but didn’t sleep much. The church in Sante Fe meets high on a mountain.

There are five or six churches in the province four of which were recently begun as a result of the radio preaching of Domie Jacob. This program is heard in many areas and is having remarkable success. I held a lectureship in Candon, Domie’s home, and there were seven preachers in attendance, all of whom had formerly preached for the “one-cup” brethren This had been a “strong-hold” for this teaching but Domie’s efforts brought many of them to a proper understanding. Nine were baptized here. From Candon I traveled to San Augustin, home of Lorenzo and Dennis Lazaro, father and son “preacher team” formerly Pentecostals. Lorenzo has made a great sacrifice to obey the gospel, jeopardizing his own personal property when he left the Pentecostal church. I met also a young preacher here named Edgardo Larrobis, who was one of Domie’s recent converts. Edgardo had formerly been with liberal brethren. Edgardo has much ability. I was much impressed by his musical knowledge and ability. If he can get a little more musical training, he will be of great worth trying to help his Filipino brethren sing.

Cagayan

Four Cagayan preachers came to pick me up in Candon: Felipe Catoles, Restie Graneta, Edgar Uggadan, and Francisco Pagulayan. We spent the next several days preaching among Cagayan churches as well as venturing into Kalinga Province. I preached at Rizal, Kalinga, in the home of Geronimo Ganela and among those who were present was an uncle of Gerenimo’s who was a Christian church preacher. He was almost persuaded but did not obey while we were there.

Kalinga province is the home of Domingo Dangiwan, a preacher whom I baptized about 1995 in a irrigation canal in Tabuk. Domingo is zealously carrying the gospel to minorities of his people and about ten were baptized on this trip in the same canal Domingo had been baptized in three years ago. There is no Bible in the Kalingan dialect and it is possible that Domingo will translate some portions of the New Testament into the tongue of his people. Among those I baptized was Ricardo Bangguwoy who had walked two days on a lame leg to hear me in Tabuk. He thought I could lay my hands on him and heal him! A recent letter from eight teenagers of this new church tells of their faith and zeal to share the gospel with their people and of their efforts to better themselves by traveling down from the mountains to Tabuk to attend the high school there. These young people could all use a little cash and used clothes to make their lot in life a little easier, for in their words, they are all from poor families.

I preached one time in Pamplana, Cagayan. I had spent the night with Larry and Gerenimo Guillermo (son and father preacher team) and they had carried me to meet with brethren here. This is also a newly formed church and many are being converted. A large company of preachers from both Ilocos Norte and Sur had arrived and there appeared to be about 300 in attendance. One of the minorities with whom brethren have been working is the “Negritos,” identified by some as the “original Filipinos.” Their ancestors also were “headhunters”! Thirty-one of these were baptized as a light rain was falling (Picture # 5). These also were very poor. I saw old men and women scantily clad and with no shoes at all. Some of the preachers who began this work were also touched by their needs and had earlier besought me that something be done to alleviate some of their suffering. Help was given them from the Eastside, Baytown, Texas church but it was limited in comparison to their needs. It would provide rice for perhaps a week. There are about 60 members in this congregation.

Pugudpud, Ilocos Norte

Shortly before leaving for the Philippines, the Main Street church elders in Lewisville, Texas had called asking me to deliver benevolence to some churches in northern Ilocos. There were ten of the congregations, eight of which were in a region called Pagudpud. I consented and this distribution was made at one of the congregations along the highway. The picture below shows the congregation and the preachers as they were given the distribution the Lewisville elders had directed me to give on their behalf. Droughts, floods, typhoons and the effects from El Nino have brought a great deal of suffering and hardship to many of our Filipino brethren.

Angeles City

After the distribution of relief to saints in Pagudpud, I spent the night with Materno Sibayan, Sr. in Sinait, Ilocos Sur and next morning Mat, his son, accompanied me to Tarlac, Tarlac where I spent two days preaching in the Angeles City area. Lordy Salunga is the preacher in Angeles and one could not hope to find a more faithful, trustworthy servant of God than he. The Angeles City church building is modest but one of the nicest that Filipino brethren have. Lordy is doing a splendid work in the area and also preaches over a newly initiated radio program.

Home

Fred Agulto, Ben Cruz, and two other Manila preachers came to Angeles to carry me back to Manila where I spent my last night with Ben and Delores. Early the next morning ten brethren accompanied me to the airport where we said good-bye once again. About 28 hours later I entered the Houston terminal to be welcomed by Betty and Jimmy, my youngest son. How good to see the faces of my beloved family and to be safely home once more!

Epilogue

There were 110 baptisms in the 30 days I was in the Philippines; three “one-cup” preachers and five “liberal” preachers gave up their doctrines that separate them from us and two Christian Church preachers renounced their false teaching. I had delivered funds for benevolence from two American churches to about 15 poverty-stricken churches. Since arriving home Philippine letters tell that the Christian church preacher I left in indecision in Kalinga continued his study and that both he and his wife have since been baptized; that eight women in Manila’s City Jail have been baptized (45 men were baptized by Ben after we left Manila for northern Luzon) and that the young widow in Pampanga had given birth to her third child and was preparing to be baptized. A letter from one of the former liberal preachers from Aurora reports that brethren from Pangasinan had come and strengthened the churches in Aurora and that now all the congregations are united — there are no more “liberal” churches in that province. A letter from Abraham Aguete (Pagudpud) reports another 51 baptisms in that region. The work is prospering and the precious gospel of our Savior is being preached. God is being glorified. The Filipino fields are still “white unto harvest” and from every quarter and region of those 7,000 islands methinks I see men standing, appealing to brethren here, “Come over to the Philippines, and help us!”

Applying the Bible’s Teaching on Church Autonomy

By Steve Wallace

For many years now there has been controversy over marriage, divorce and remarriage among those in the Lord’s church. Many debates, discussions, and studies have taken place over such propositions as, “The guilty party in a divorce may remarry,” “Alien sinners are not under God’s marriage laws,” and “The word ‘adultery’ refers to a legal rather than a physical, sexual act.” Through such studies it has been established that those who would affirm the previ- ous propositions are in error and that their doctrine leads to and defends people committing adultery. Also, many who believe and teach such error have been identified.

As time has passed, two different views have developed of brethren who teach and practice the above doctrines. Some believe that they are in error and need to repent of their false teaching or be treated in accordance with 2 John 9-11 and Romans 16:17-18. Others look at them in quite another way. This can be seen by looking at what they have taught. It has been taught that such differences as we have with these brethren are the kind Paul addresses in Romans 14. Also, it has been pointed out that we have had differences on the Christian’s participation in carnal warfare and the woman’s head covering, and have not divided over them or called one another false teacher because of such differences. From this fact it has been argued that we should likewise not divide with those who teach clear error on marriage, divorce and remarriage or call such brethren false teachers. Yet another argument on how we should view such brethren is currently being advanced. I am hearing it more and more. We address it in this article.

How does the Bible’s teaching on local church autonomy fit into this discussion? When asked about the errors we are facing on marriage, divorce and remarriage, some preachers will reply, “I believe in local church autonomy” as if that somehow answers the question. Brethren will state their convictions on unscriptural remarriage, speaking the truth of the Bible, and then say, “But I am not going to get into what (error) is being taught on this subject in another autonomous local church.” You can talk to brethren about a church hiring or using a known false teacher and they will say, “That was their decision as an autonomous local church.” Churches who teach error on divorce and remarriage have argued that their autonomy allows them to do so. If a brother in one church tries to warn another church about an errant preacher that church is considering using, some will cite the “restraining implications” of church autonomy as showing that no one is “to have authority beyond the local church.”

Such views of local church autonomy as those above hold some pretty serious consequences in the present cli- mate among us. This concept allows some brethren to say that they will not be a part of a church that accepts those in adulterous marriages, but then stop short of condemning those who are a part of such a church. It allows other brethren to say that their autonomy allows them to teach error. This view gives still other brethren a basis for hiring a preacher who is sound on these remarriage questions while refusing to condemn a church that hires someone who is unsound. The church autonomy argument muddies the waters in the current controversies on marriage, divorce and remarriage. It is leading many brethren to view those in error with indifference. It will cause churches to invite those who teach error to hold gospel meetings, in contradiction to the plain teaching of Christ (2 John 9-11). It will gradually lead to such brethren being accepted as if they were sound brethren. After all, if they are not viewed as being in error in the churches where they presently hold membership (and they are not according to this view), how can we view them as being in error when they come to preach or be members at the local church where we live and worship? Further, it seeks to stop the mouths of those who are teaching truth by answering a false teacher in another church, thereby al- lowing those “whose mouths must be stopped” to continue their erroneous teaching (Tit. 1:10-11).

In light of these very real consequences we must ask, Are the above mentioned arguments proper applications of the Bible’s teaching on church autonomy? We answer in the negative for the following reasons:

1. It says that one is limited as to whom he can teach the Bible. The Bible gives freedom in this area (Matt. 28:19-20).

2. The Bible allows the practice of identifying false teachers in another church. When Paul told the Philippians to “beware of dogs” (Phil. 3:2), he was clearly warning them of Judaizers in other churches. There is no mention of any such problem at Philippi and the Judaizers were clearly active in other churches (cf. epistle to the Galatians). The brethren at Philippi were to be aware of false teachers in other churches.

3. It allows each church to make its own laws on matters of faith. The Bible says there is one law for all churches (1 Cor. 4:17, cf. Matt. 28:18). No church can use its autonomy to do that for which there is no authority!

4. It implies that one does wrong in passing information of error in a local church to another party who might try to help that church. The Bible clearly allows this practice (1 Cor. 1:11; 5:1; 11:18).

5. It says that one cannot warn another church about a false teacher it may be thinking of using to work with it. Clearly, the brethren in Ephesus did no wrong when they wrote to the brethren in Achaia exhorting them to receive Apollos (Acts 18:27). In light of this, how could it be wrong if, in the event Apollos was a false teacher, the brethren in Ephesus wrote to the brethren in Achaia exhorting them not to receive him? Why would one be infringing on a local church’s autonomy and the other clearly authorized?

6. It implies that truth is relative and regional rather than objective and universal. The same Gospel that is to be preached to all men is also to be abided in by all and it will judge all (Mark 16:15; 2 John 9; John 12:48). If what is preached and believed by many on the West Coast with regards to MDR is wrong in the Midwest or South, it is also wrong to those on the West Coast! The fact that many autonomous local churches in this area of the U.S. have made the decision to teach and practice these errors does not somehow make it “right for them.”

Conclusion

Before closing, let us all recognize that, after all that can be done has been done in applying the above points, local churches will have to make their own decisions as to the course they will choose in the present controversy. Churches in the first century had to make their own choices between righteousness and sin (Rev. 2:16; Matt. 7:13-14). The regrettable choices of erring brethren in the divisions over instrumental music and institutionalism show us that, in the end, a local church will decide where it stands. If it decides to embrace error the faithful can keep trying to teach and reach those in such churches, but no organization exists to control them. We see herein a difference between trying to bring a church under Christ’s control (teaching) and trying to bring it under the control of some humanly devised hierarchy, such as exists in Roman Catholicism.

After all is said and done, Christ will judge all men. He will do so by his word (John 12:48; Rom. 2:16). Let us all encourage one another to obey and follow his word. Let there be no strife among us on this issue, for we be brethren. We are right to seek to teach and instruct those in other local churches to help them come out of error. This is as much an act of love as when we try to teach an alien sinner in another state or country. Let us not be cowed by those who refuse to help their brethren who are lost or erring!

The Lord’s Work on the Isle of Jamaica

By Kenneth D. Sils

During the second week of December in 1997, Clinton Douglas of South Bend, Indiana and I had the blessed opportunity to preach the gospel on the island of Jamaica in the Caribbean Sea. Brother Douglas has preached the gospel in Jamaica a few times and asked me if I would like to get involved in the work of our Lord with him on the island. Never before have I ventured out of America to preach, so after much thought and prayer, I was ready to embark on this most excellent adventure.

On Monday, December 8, we landed in Montego Bay where Errol Lawson, the preacher working with the Cave church of Christ, picked us up and away we went to our preaching destination that evening. Since it takes about an hour and a half to drive 30 miles through the hill country of Jamaica, we had plenty of time to talk about our agenda for the week and to help settle the “culture shock” I experienced at the airport. The plan for the week was for us to preach two gospel meetings: one with the Cave church of Christ on Monday through Thursday on the south side of the island and the other was with the church of Christ at Montego Bay on the northwest side of the Island.

There are many churches of Christ on the island of Jamaica, yet I was made aware of only three congregations that were standing against the institutional practices that have plagued our Lord’s body over the past 50 years. There are two congregations on the southwest side of the island. The church of Christ at Savanna-La-Mar where J.S. Lawson preaches and the Cave church of Christ at Cave where Errol Lawton, J.S.Lawton’s son, preaches. Many preachers from America have been involved in planting the seed of Jesus in these areas, especially in the Cave area, and our Lord has blessed their efforts with an increase of souls. Brother Andy Alexander eloquently wrote about this work in the Guardian of Truth last March and described the evangelism which took place at Cave in 1996. Two years ago, their meeting house consisted of only a foundation with two-by-fours that had a canvas overlapping them. Now, the walls are up and their building is very nice compared to Jamaican standards. Two years ago, this congregation averaged 20-25, but now in two years, their membership is in the mid-forties and still moving up.

Each night of the meeting at Cave, the building was filled with members and visitors alike. One couple that is burned in my memory had just obeyed the gospel three weeks earlier and was so happy that they had found Jesus and knew they could now go to heaven. They were in their eighties! Clinton and I preached each evening and spoke on the basics, including the work of the church and the dangers of using the institutions of men in an attempt to do the work of a congregation. Although we didn’t have any baptisms at Cave, we did have some very promising personal Bible studies with people in that area. A few told us they were going to get baptized if they could get to church on Sunday; yet, it rained on Sunday which makes it difficult for people to come out on the Jamaica roadways.

Over the weekend in Jamaica, we preached a meeting with the church which meets in Montego Bay where Jerry Angelo has been preaching for eight years. The church in Montego Bay meets at the YMCA in town and is about 30 in number. On Saturday, the church decided to meet at Jerry’s house and have a marathon Bible study. One of the young members brought a friend named Keyn and he pounded Clinton and me with questions for almost two hours. There is a lot of denominational doctrine on the island and most of the Jamaicans I met know about Jesus, yet are filled with the doctrines of men, much like people in this country. However, Jamaicans appear eager to listen to other views, especially if you are from America. On Sunday, Clinton spoke at Savanna-La-Mar in the morning and I spoke at Cave. On Sunday evening, both Clinton and I spoke at Montego Bay  where we had a very good crowd, nearing 50! Upon returning, I had several snapshots developed and placed on overhead transparencies to explain the work in detail to the congregation I am working with in South Bend. If you are interested in viewing this presentation about the work in Jamaica, I will do what I can to secure a VCR copy.

The church of Christ appears to be thriving in Jamaica. Although the number of members are small, about 100 for three individual congregations, the heart of the people are zealous and dedicated in serving the Lord. Brother J.S.D. Lawton and his son, Errol are hard working servants of the Lord worthy of our support and prayers. Without their efforts, both congregations on the south side of Jamaica would be greatly hindered. The same can be said for the work of brother Angelo among the congregation in Montego Bay. All three of these men spend a great deal of their personal resources to help members get to worship and provide spiritual leadership and teaching of the doctrine of Christ to make Jamaicans children of our King.

 

The Christians in Jamaica are very much encouraged when their brothers and sisters in America express an interest in their spiritual well-being. In many ways, the church has the same fight of faith that we have in America and they take up this challenge with courage, love and dedication to Christ. Jesus encouraged his apostles to take the gospel of Christ to every creature (Mark 16:15). It was a joy to my heart to see the most precious faith of Christ residing in the hearts of men and women far away from our land and culture. Pray for them and let’s remember to be busy following in the footsteps of Jesus here at home by, “seeking and saving the lost” (Luke 19:10).”

Abide Wherein He Is Called

By Floyd D. Chappelear

There seems to be a great deal of controversy over the problem of marriage, divorce (for a cause other than fornication . . . Matt. 19:9), remarriage and subsequently obeying the gospel of Christ. Some persons argue that the person in such a position must leave his/her latest spouse in order to be in harmony with the gospel of Christ, while others argue that such a one may continue living with his/her new spouse as baptism washes away all sin (Acts 22:16).

By the force of the argument that baptism washes away the sin of the adulterous marriage it must be accepted that such a marriage is sinful even though the persons involved are not children of God. This is certainly the case. Why then is there such a controversy?

If one recognizes that such a relationship is sinful before baptism, and it is the relationship not the ceremony which is sinful, would the relationship be any less sinful after baptism? (Shall we continued in sin that grace may abound? Rom. 6:1.) It is at the point the verbal gymnastics began. Let us note carefully the arguments made to justify the continuance of the second marriage. (1) Such a relationship is sinful before baptism, (2) Baptism washes away all sin, (3) Therefore, one can live in such a relationship because the sin has been removed.

Now let us examine the argument. Proposition one and two are correct. Proposition three is incorrect because one very important aspect of proper conversion to Christ has been left out. One is required to repent of his sins (Acts 2:38; Luke 13:3) before he is baptized. When one repents he has a change of heart and a change of actions. It is not enough to be sorry for living in sin as being sorry is not repentance, it merely leads to repentance (2 Cor. 7:10). After he quits doing that which is wrong (repents) he is baptized for the remission of sins (Acts 2:38). Should one argue that he can “abide in the calling wherein he was called” (1 Cor. 7:24), he is perfectly right. The difficulty seems to be that such a person cannot see that he is not living in adultery when “called” as he quit that when he repented. To take up the adulterous life after baptism is to “abide in a calling wherein he was not called.”

By the force of the argument one must give up living with a person with whom he has no right to live. Why do we sometimes make difficult things out of things that are not difficult at all?