Truth Magazine

By P. J. Casebolt

“When impertinent people, either maliciously or stupidly, endeavor to wrest these secrets from us, we are perfectly justified in using mental reservation, to meet their rude and ill-bred questioning … Mental reservation is allowable only when we are driven into a corner by captious questions about a matter which he knows perfectly, but does not choose to tell the truth” (Manual of Christian Doctrine, 447, as quoted by O.C. Lambert in Catholicism Against Itself, 73).

Similar quotations could be cited by official Catholic sources in attempts to justify their doctrine of mental reservation, and one source even accused the Lord of employing this tactic when he denied knowledge of “that day and that hour” with reference to his return (cf. Mark 13:32). The implication is that the Lord knew when he would return, but “was not at liberty to disclose it.”

Other religious groups have employed their own versions of “mental reservation” in order to propagate their false doctrines, tacitly admitting that if what they are teaching is not the truth, the best way to promote it is not to tell the truth about it. But brethren in the Lord’s church are reviving this doctrine of mental reservation under different disguises, and the end results are the same. “Every way of man is right in his own eyes; but the Lord pondereth the hearts” (Prov. 21:2).

In the early 1950s, the old Seventh Avenue congregation in Columbus, Ohio had a preacher who began delving into the original Greek translations of Acts 2:38. He began to voice some of his observations privately, sprinkled with ambiguous statements from the pulpit. When the elders finally cornered his uncertain sounds (asked the right questions), the preacher admitted that he no longer believed that baptism was for the remission of sins, and had been going through the formality of baptizing people for the past year, saying that he was doing it “for the remission of sins” when he actually didn’t believe what he was doing or saying. After making a few converts and causing trouble in the Lord’s church, he finally identified himself with the Baptists and Presbyterians. He evidently thought he was justified in keeping his true convictions secret (in the pulpit), while advocating them privately.

About the same time, a well known and influential preacher in the Ohio Valley began to teach privately that the church and kingdom were two different things, that the church was established “sometime during the personal ministry of Christ” and that the kingdom was established on Pentecost. Later, after privately making some converts, he also added to his repertoire what is now known as the A.D. 70 doctrine.

A young preacher at Clarksburg, West Virginia began to correspond with the older preacher, and another preacher and I read the correspondence as it developed, and advised the younger preacher in his efforts. When the older preacher was asked why he didn’t teach his doctrine about the church/ kingdom publicly, he replied that the brethren were not yet well educated enough to receive the doctrine. When I and others tried to warn brethren of this new doctrine in the church (but not new in sectarianism), we were accused of trying to damage the reputation of faithful gospel preachers. History speaks for itself. By the time these false teachers started teaching their doctrines publicly, brethren were divided, disciples made, and the carnage of strife and contention continues to this day.

In the 1970s, the doctrine of “unity-in-diversity” became the wedge of division, led by brethren Ketcherside and Garrett. Other disciples of lesser influence and reputation parroted this philosophy into every corner of the brother-hood, privately at first, then publicly as they gained more disciples and influence.

The church where I was preaching had fellowship with a young preacher who seemed to be influenced by this new doctrine (but not new to sectarianism). When we tried to find out what this young brother’s convictions were on unity-in-diversity, and his affiliation with the leaders of the movement, it was an exercise in futility. The young preacher would not come and talk with us himself, but sent an emissary. Our questions were either evaded, or the messenger would simply say, “You’ll have to ask brother about that.” But the brother wouldn’t answer us. I wrote a letter to him, but he still kept his new doctrine secret. When we finally cut off the preacher’s support, the messenger’s family was offended, we were accused of trying to “crucify” an innocent victim, strife and contention prevailed, and similar incidents happened all over the brotherhood. The campaign of private indoctrination and a refusal (at first) of answering questions about their true convictions had succeeded. Brethren were alienated and the church, the spiritual body of Christ, was pierced and divided asunder again.

In the 1980s/1990s, new doctrines on marriage/divorce/ remarriage and the deity of Christ began to gain momentum, and while some of the champions of these doctrines knew what they believed, some of their converts seemed to be more ambiguous in their answers. Now we learn that some brethren have held erroneous positions for months or even years, but have managed to keep their true convictions secret or couched in ambiguous language. Like the Catholics and their doctrine of mental reservation, I guess some brethren feel justified in concealing their true colors from what they consider to be malicious, impertinent, ill-bred, or stupid questions. And some are even attempting to prove by the Bible that it is proper and right to engage in a campaign of deceitfulness.

“Wherefore putting away lying, speak every man truth with his neighbor …” (Eph. 4:25). “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15). If we hold a doctrine that we consider to be a part of divinely revealed truth, we should be ready and willing to answer plainly and clearly why we have such hope. If it has nothing to do with our hope, but is merely a personal opinion, we should not be advocating it in the first place.

We renounce Catholics, Jehovah’s Witnesses, and others who resort to some form of “mental reservation” to propagate and defend their doctrines. But in condemning them, we end up condemning ourselves (Rom. 2:1-3).

Guardian of Truth XLI: 19 p. 19-20
October 2, 1997

By Jeff McCrary

I knew his father, and a fine Christian man he was. Working a secular job, he preached the gospel whenever he had the opportunity. I had the privilege of studying privately with him on several occasions, and can say that he was one of the most respected Bible students I ever knew. I never heard anyone say one thing negative about him.

But his son is not the man he was. Oh, he’s a Christian, in good standing with the local congregation of which he is a member. He attends regularly and has made sure his children learned the truth. But when you look closely at the man, it is but a dim reflection of his father that you see. The commitment, the humility, the sacrifice simply aren’t there, not to the degree of his parents.

The problem of second-generation Christians not being as faithful as their parents is as old as man. Witness Noah,

David. All godly men, they were not matched in faithfulness by their children. This was true of Israel as a people over and over (Judg. 2:10-23). Today we see all around us children of Christians who are a little more taken with the world, more enamored with that which glitters, more willing to take their turn at the trough of life.

That isn’t to say that maintaining faithfulness through generations is easy. I hope I can attain all of the great qualities of my own father. And there are exceptions, children who not only match their parents’ goodness, but exceed it. However, these are the exceptions. Most children of Christians lack the zeal, determination, and resolve their parents had in standing for the Lord.

In many cases, children of Christians have it better materially than did their parents. Their parents also fought battles in the church their children haven’t faced. They are not as disciplined as their parents, and though they admire their parents for that, even compliment it, they just don’t see the need in bringing all their desires so tightly in reign.

Many children of Christians don’t study their Bible everyday as their parents did. They get very serious about using their time to squeeze as much pleasure out of this life without leaving God entirely. Many arrive just in time for services, leave quickly, and gripe when the preacher preaches “overtime.” Instead of taking the safe course, making sure everything they do is clearly approved in Scripture, they are quick to ask, “What’s wrong with it?” and do not hesitate to engage in questionable activities. They care less than their parents about their reputation and influence with the world.

What can those of us who are second-generation Christians do to prevent these problems in our service to God?

1. Love God completely. This is commanded by our Lord in Mark 12:30, as we are all familiar. John warned us about letting love for the world crowd out our love for God, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world  the lust of the flesh, the lust of the eyes, and the pride of life  is not of the Father but is of the world” (1 John 2:15).

2. Stay humble. It is natural for children of Christians to take things for granted that those not brought up in the training of the Lord do not. Not having to fight for them, they don’t tend to appreciate them as much. There is often a brashness and a jesting about godly things that their parents wouldn’t dream of. A boldness to assert themselves that their parents would have been ashamed of, had they known it. Just as God warned Israel that all they had could be taken away, we can lose the blessings God has given us (Josh. 23:15-16).

3. Seek the old paths. Since the word of God doesn’t change and sin doesn’t change, if we remain faithful, we will seem to modems of this world a bit old fashioned. Jeremiah commanded the people, “Thus says the Lord: `Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls”‘ (Jer. 6:16). We must not only come to accept this, we must embrace it.

Certainly, we do not worship our parents, but follow their example only as they followed Christ. Many of us have been greatly blessed with mothers and fathers who have given us great lives to pattern ourselves after. May God bless us richly with success!

Guardian of Truth XLI: 19 p. 22-23
October 2, 1997

By Bobby L. Graham

In dealing with geometric figures like a circle, words like “core,” “center,” and “periphery” are sometimes used. The core or center of a circle is fully understood by all, while its periphery might not be as well understood. “Periphery” refers to the outer part of the circle, that area lying close to the outer edge.

In recent years I have increasingly been reading about “core” matters and “peripheral” matters in relation to the will of the Lord as set forth in the Bible. The idea held by many is that there are some matters of New Testament teaching that are at the very center of God’s will, and that all must accept these matters; it is also contended by them that matters besides these “core” matters lie beyond the center and are not essential to salvation. “We don’t sweat the small stuff’ was used by one proponent of this idea. One familiar with the old teaching of a distinction between “gospel” and “doctrine” will recognize the similarity between these two concepts. The same weaknesses plague both of them as well.

The chief weakness of this teaching is that it disregards the authority/dominion of Christ. To dethrone Christ is the ultimate insult to the Son of God, for he is God’s gift to the church as head over all things, as well as exercising authority over all dominions (Eph. 1:20-23). When Jesus sent his disciples to evangelize the world, he instructed them to teach and baptize people and then teach them to observe all things commanded by him. What plainer statement of the all-encompassing rule of Jesus Christ could one find? Whatever Christ has taught, either personally or representatively through the apostles, becomes his will for all people. Unless he distinguished “core” matters from “peripheral” matters, there is no such distinction. Where is such a distinction made by him? Some might refer to his teaching about weightier matters in Matthew 23, but there he made it clear that those matters not as weighty as others must still be done. Weighty matters are thus classified because they under gird those things not as weighty; no reference is there made to some as essential and others as non-essential.

A second fault (weakness) concerning this teaching is that it puts man into God’s place. If there is such a concept as “adding insult to injury” in the spiritual realm, it would be to replace Deity with humanity after Deity is removed from the position of dominion in one’s thinking and life. After all, who but human beings decide which matters are essential (core) and which are peripheral? Whenever a person makes a decision that something is not necessary to pleasing God, he takes a fatal step toward spiritual suicide, one reminiscent of ancient Israel: “For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewn themselves cisterns  broken cisterns that can hold no water” (Jer. 2:13). This is the very spirit of error foretold by the apostle Paul in 2 Thessalonians 2:4: “Who opposes and exalts himself against all that is called God or that is worshipped, so that he sits as God in the temple of God, showing himself that he is God.”

The religion of Jesus Christ is not a cafeteria religion in which people can select what they wish to believe and practice, but a complete yielding to Jesus as the Christ after one has renounced (denied) himself to follow Christ (Matt. 16:24). No human being has the power to legislate for the Lord or disregard divine legislation. What all should seek to do is to think God’s thoughts after him, for this is the essence of faith and faithfulness.

Guardian of Truth XLI: 20 p. 5
October 16, 1997

By Kyle Campbell

Paul wrote in 1 Thessalonians 5:11, “Therefore encourage one an-other, and build up one another, just as you also are doing.” We come together not only for the purpose of worshiping God, but also for encouraging and building one another up. In fact, encouragement is a major function for Christians. The Hebrew writer said in Hebrews 10:25, “Not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near.”

Acts 28:15 says, “And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.” Paul had just arrived in Italy after his long and arduous voyage from Caesarea. He naturally would have great anxiety and discouragement since it had been so long since Paul had received word about his brethren in Rome. He did not know if they would still be faithful or if persecutions had driven them from their homes. However, he found them well and resumed his journey with an eager and buoyant hope.

The word “courage” means “confidence” and is used in Acts 23:11 where the Lord told Paul to take courage in prison and in John 16:33 where Jesus told his disciples to be of good cheer. The point is we are here to build up one another. Paul spoke a number of times of Christians who had refreshed his spirit. We are going to examine six items that encouraged Paul when he saw them in his brethren. These are also items that will encourage us when we see them in our brethren.

He Took Courage Seeing Brethren Of Like Faith

In Romans 1:11-12 Paul longed to see the Roman brethren because their faith would encourage him. In 2 Peter 1:1 Peter wrote to those who had received a faith of equal standing with the apostles through their careful study and conduct of life.

Nothing is more encouraging than spending time with brethren in Christ. They lift and refresh our spirits because we share one of the greatest bonds God ever created. I don’t know about you, but working with non-Christians is depressing. We need the encouragement that being around brethren of like faith provides (Rom. 12:10).

 He Took Courage Seeing Brethren

Rightfully Praised

The Roman brethren were worthy of praise because their faith was being proclaimed throughout the whole world (Rom. 1:8). As Paul concluded the letter, he reiterated the great faith and obedience of those brethren (Rom. 16:19).

Our purpose should always be one of reproving and rebuking where necessary, but we also need to be praising where necessary. We need to know that sometimes we do things that are right.

He Took Courage Seeing Brethren Concerned

Galatians 6:2 gives us a command to bear one another’s burdens. This is an excessive weight that needs the help of other children of God. John asserted that we demonstrate the love of God within us by how we help other Christians in their time of need (1 John 3:17).

The Lord’s people are to be compassionate. We need to be diligent to have a tender heart toward those who struggle with the trials of this life. Let us not close our hearts against them.

He Took Courage Seeing Brethren Unashamed

In 2 Timothy 1:12-16 Paul gives commands to follow the truth and cites examples of both those who held fast to the standard of sound words and those who fell away. The only way the Lord’s church will expand is through the hard work of its members who are unashamed to present the full gospel message to those around them.

I think it is disgraceful to see how many “churches” try to market the gospel as they would market a car and to make churches as “user-friendly” as possible. The truth which will save people’s souls is sometimes a hard pill to swallow and deliver.

He Took Courage Seeing Brethren

Being Thoughtful

Paul outlined the humility of mind necessary for a Christian and then gave Christ as the perfect example (Phil. 2:3-5). In Philippians 4:15-17 Paul commended the Philippians for their participation with him in the spreading of the gospel. It was not the money that he needed, but he was appreciative of the gift because it taught the Philippians about the grace of God. When working with Paul, their gracious spirit would grow to even greater heights.

All of the gospel surrounds the tenet of viewing others as more important than ourselves. God wants sacrifice, not self-centeredness. The quicker we lose ourselves the quicker we will start living appropriately with our fellow man.

He Took Courage Seeing Brethren

Do The Unexpected

In 2 Corinthians 8:3-5 Paul was truly touched by the gift of the churches of Macedonia. They had a genuine concern and deep liberality, even though they were in poverty themselves. In Acts 2:44-45, we read of brethren who took these sacrificing steps because they wanted to, not because they were forced. They wanted to make sure the poor were cared for.

It thrills the heart to see brethren act in a manner which would please the Lord. We live in a cynical society and it is easy to take the approach that brethren will only do the least amount they have to, but that’s not true. The Lord’s body is full of brothers and sisters in Christ who are willing to go above and beyond the call of duty to help those in need.

Conclusion

Let’s encourage one another and make sure our lives reflect all the good qualities of the Lord’s people. When we learn to associate with brethren of like faith, praise what is good, be concerned for the welfare of others, be unashamed to proclaim the true gospel, be thoughtful and do the unexpected, we grow.

The world is so full of evil and wickedness and lies in the power of Satan. How refreshing it is to surround our-selves with men and women whose characters reflect the supreme character, Jesus Christ. It is only through living according to this example that we become like the Lord. We can only live after the Lord by becoming obedient to the Lord.

Guardian of Truth XLI: 20 p. 3-4
October 16, 1997