Truth Magazine

By Steve Wallace

In many countries, a sign of an important state event is the presence of the elite guard. If we find that the doctor treating us is among the “elite” in his field it gives us great comfort. It is an honor for a student to be considered among the elite in his field of study. However, the word “elite” also has negative connotations. This is seen in the form of the word we consider herein.

“Elitism” is defined by Webster: “consciousness of being or belonging to an elite” (404). “Elitist” is not found in either of the Webster dictionaries in this writer’s possession. Roget’s Thesaurus (II) defines it, “Characteristic of or resembling a snob” (adj.) and “One who despises people or things he regards as inferior, esp. because of social or intellectual pretension” (315). As we reflect on these definitions we can see that elitism would be a problem to most people. We consider herein some problems it can cause God’s people.

1. It can lead one to trust in himself. Certainly the Pharisees were elitists among the Jews. In his parable in Luke 18:9-14, Jesus chose a Pharisee as an example of one who “trusted in themselves that they were righteous” (Luke 18:9). Today, one can be tempted to this by thinking about how long he has been preaching, how many crises he has come through, how many meetings he holds, etc. When one starts trusting in himself he is cutting himself off from God and falling into a state about which all preachers have tried to warn denominationalists (Prov. 16:25; Jer. 10:23).

2. It can cause one to look down on others. In the above mentioned parable Jesus says the Pharisee therein “despised others” (v. 9). The Pharisee in the parable looked down on “the rest of men” as “extortioners, unjust, adulterers” and especially on the just publican (Luke 18:11). This can lead to other symptoms of elitism.

3. It can lead one to make harsh judgments of others. We see this in the Pharisees (John 7:49; Luke 18:11). If a group of men stand together for the truth of the Gospel elitism could lead one to call them a party. When it comes to handling given situations, the elitist can sit back and judge others as being “too harsh,” “too soft,” or generally not being able to conduct themselves on the high plain he has constructed in his own mind. Elitism can lead one to fail to allow for differences of opinion, personality, and ways of handling various matters. It can lead to a person rendering judgments while exempting himself from his own chosen standard of judgment (Matt. 23:2-4).  Other manifestations of elitism can follow after this. 

4. It can cause one to believe the best about unworthy men and the worst about worthy men. Again, the Pharisees provide an example of this, upholding their own and looking down others (John 7:48-49; Luke 18:11). In the current discussion on unity with error, men who are clearly leading others to commit adultery are being lauded while those who would warn of such men are being falsely accused and demonized. 

5. It can cause one to think his own way is always best. The Pharisees exemplify this (John 7:48-49). They even reproved our Lord! (Matt. 12:2; 15:1). It is a sign of wisdom to hearken to counsel and of foolishness to despise instruction (Prov. 12:15; 15:22; 1:7). The elitist has no time for those whom he views as being “beneath” him, which can tend to another manifestation of elitism.

6. It can lead to stifling discussion. When the Pharisees heard views at variance with their own, they blew them off (John 7:45-52). It can be impossible to discuss differences with one who looks down on others, makes harsh judgments of them and/or is convinced his own way is above theirs. Those who offer discussion are simply not worth the elitist’s time. (Brethren today who are refusing discussion of their views on the current issues need to hear this.) Thus, the elitist fails to learn from others and hears only from those with whom he agrees. This has consequences.

7. It can affect one’s doctrinal position. The Pharisees made “void the word of God by [their] tradition” (Mark 7:12), appealing not to the word of God but to opinions of learned men among them (Matt. 15:2; 19:3; John 7:48). Today, elitism can lead brethren to appeal to what “the church has always done” or the convictions of some well known brother in place of clear teaching from the word of God. Some are doing this.

8. It can cause one to fail to do what he knows is right (John 12:42-43). Who cannot but fear similar occurrences among God’s people today? Some brethren protest their “soundness” on a given issue (like MDR) — and then justify one whom they believe to be teaching error (e.g., by saying they are not false teachers). We will let them and the Lord decide if they are elitists. 

Conclusion
Elitism can be fostered by any number of things. It may come when brethren see themselves as members of an elite group (Isa. 65:5) or think of themselves “more highly than they ought to think” (Rom. 12:3). It may arise when we use others as a standard for measuring ourselves, rather than using Christ (2 Cor. 10:12) or ascend too far too fast (1 Tim. 3:6). However, all of us can see that it does not come from God and his word. Hence, we should not be surprised at the fruits of elitism. 

2103 Rexford Rd., Montgomery, AL 36116

By Terrell Bunting

After living and laboring in Norway for 15 years, I am no less convinced that this is a land in great need of spiritual enlightenment which only a study of God’s word can provide. I would like to open your minds and hearts to the great need for evangelism in this land. For those who may not know Norway is part of Northern Europe and one of five Scandinavian countries, the others being: Iceland, Denmark, Sweden, and Finland. As far as land mass, Norway is about the size of the states of Tennessee, Kentucky and Alabama. Norway has a population of 4.5 million.

Historical and Religious Information

Prior to the 11th century Norwegians were believers of various idols, the Viking gods. During the 11th century the King of Norway, King Olav, was converted to Catholicism on a visit to France. Upon his return the people had to choose Christ or be beheaded so Norway became a “Christian country” rather quickly. Catholicism was the state religion until the Reformation. During the reformation times, the majority of the priests in Norway sympathized with Luther so Norway rather peacefully converted to Lutheranism. The Lutheran church is the state church and is funded and governed by the state and with state money (taxes). The majority of “known” denominations exist in Norway today but only make up 4% of the population while 93% of the population are Lutheran. The typical Norwegian usually says God exists, but there is little acceptance for the concept that the Bible is God’s word, a book for man to pattern his life after today and adhere to. Religious modernism and liberality are key words in the religious arena today. Tolerance is the prevalent concept in all aspects of Norwegian society including religion.

Church History

When I mention church history, I use this term in reference to things directly related to the New Testament Church. To my knowledge there is historical evidence that a restoration movement concept was present in sections of Eastern Norway around 1870. Norwegian religious historians connect this movement with Alexander Campbell and the restoration movement in the USA. They write that this movement was noticed in the Halden district in Norway, but in the early 1900s many of these groups disappeared or went in a more Pentecostal direction.

In the mid-1950s various preachers from the USA focused their attention on Norway. The cities of Oslo and Bergen were primary targets and local congregations were established.  Work was done in these two cities as well as Stavanger until about 1970. However, due to the lack of leadership, relatively few faithful converts, some internal church troubles, and lack of interest for long-term commitment, these works were abandoned by American preachers around 1970.

In the early 1980s my parents, Thomas and Shirley Bunting, came to Bergen to try to establish the Lord’s church in Bergen. During the first two years of their labor there were no Christians here and no converts. I joined them in January of 1986. The work in Norway can be described as very difficult. It demands workers who are enduring, patient, willing to adapt and put off national pride and arrogance. One might say the work requires those that are willing to “empty themselves” in the service of Christ. Why is the work in Norway so difficult? There are several factors which I feel cause this: a long history of State Church dominance, strong traditional ties, little mixing of race and culture, material wealth, socialism, skeptical to foreigners and “foreign” faiths, a rejection of the Bible as the inspired word of God, and religious modernism. Norwegians are a very proud people which also makes true Christianity difficult for them. They are content, have a false hope, and are economically well off. 

Accomplishments Over the Past Fifteen Years

Thanks to the help and guidance of our Almighty God, let me tell you about what has been done and accomplished thus far. Today there is a congregation of the Lord’s people in Bergen. There are eleven members and eleven children, with an attendance of 22 when all are present. We are the largest group of Christians in the country. In 1990 the congregation bought a store-front building which we have converted into our meeting place. The building has an assembly room, three classrooms, and a baptistry. This is very unusual for congregations in Europe. Our main purpose for being here is to reach the Norwegian population. Therefore, the thrust of our work is in Norwegian despite the fact we are a rather international group. My family and I speak the language fluently and we have tried to become as “Norwegian” as we can in order to be more affective in our work. We have made a Norwegian songbook with over 200 songs, written and composed six different Bible correspondence courses for home study, and have written and composed several young children’s Bible class series from both the Old and New Testament.

The local congregation also has an interest for other places in Norway. We strive to advertise nationally at least twice a year to reach people in others areas of Norway. As a result of such efforts three have been converted to Christ. This past year a young man in Kristians contacted the congregation in Bergen after finding us through electronic mail. This resulted in his studying the Bible through correspondence, and then he flew to Bergen in May to be baptized. We often have one to two gospel meetings a year to give non-Christians an extra opportunity to come hear the gospel, the chance for the local Christians to hear other teachers, and the chance for Christians in other places of Norway to come. We have also been involved in planning and arranging summer lectureships where all the Christians in Norway are invited to come together to study and encourage each other. We have a 24-hour telephone Bible message program which people can call and, if interested, leave their name and address to have more information sent to them. We have also, on various occasions, handed out several thousand tracts, correspondence courses and other teaching materials in mailboxes throughout the city of Bergen. Some years we have distributed up to 12,000 pieces of literature. We see our work as “getting the message out” or sowing the seed. We have learned that a lot of seed must be sown!

There is a group of Christians that meet outside of Oslo in Skedsmokorset, six members and six children. As far as Christians in other cities: there is one Christian family of six in Stavanger, a Christian family of four in Sandefjord, and one Christian man in Kristiansand. There may be other New Testaments Christians in Norway but these are all I know of. 

Closing Appeal

You might wonder: “Why do you stay in Norway?” “Why should we support any one there?” or “Why go to such a difficult place?” First of all there is a great need to save the lost irrelevant of how hard or easy it may be! Christ died for all! There is a great need to restore simple New Testament Christianity here. We need more “lights” shining! I am the only evangelist in Norway who is striving to encourage the few Christians here to remain faithful and to reach out to the lost! How many gospel preachers are supported in Tennessee to reach the four million there? Sad to say but I am the only evangelist supported in all of Scandinavia with a population of about 22 million people! My wife and I would love to have some fellow workers here in Norway. If interested in this part of the world, please contact us. Norway is a beautiful country with many positive things. It is just in spiritual darkness with a great need for many more workers.

Brønndalen 89, 5178 Loddefjord, Bergen, Norway bunting@online.no

By Bill Reeves

The beginning of the gospel in Spanish in our Southwest (Texas) and Mexico dates from the 1930s. In the Lower Rio Grande Valley of Texas an Anglo-American brother converted a laborer, Rosendo Cantú, who then began to preach in Spanish, making converts. About 1939 brother John Wolfe was instrumental in getting brother Pedro Rivas of Mexico to begin preaching in Mexico. Congregations began to be established in the northern half of Mexico and on both sides of the Texas-Mexico border. Brothers Harris Goodwin, Wayne Partain, and I first went into Mexico to preach in 1945, cooperating with brother Rivas and with another brother, Francisco Avila. In 1949 brother Partain and I began preaching in Spanish in South Texas, on both sides of the border with Mexico.

Converts from south Texas, following the harvests northward as the crops matured, were instrumental in converting Hispanics in the interior of our country. Some of these migrant workers remained in the interior and north to raise their families in their localities, and thus Spanish-speaking churches were established. (About 1970 I conducted a wedding in Spanish, of all places, in Ohio, and held a gospel meeting in Spanish in Chicago!)

By 1950 there were beginnings and churches also in Cuba, Puerto Rico, Miami, and Tampa, as well as along the West Coast, in the Los Angeles area. After World War II was concluded, many dedicated Anglo-American brethren began to take the gospel into foreign lands, including Spanish-speaking nations. By the middle and the second half of the 50s, the institutional-centralization issue crystallized, and now there were “liberal” and “anti” churches among the Hispanics. By invitation of brethren in Latin-America, brothers Wayne Partain, Joe Soto, Ruben Amador, and I began to enter and preach in Central America and in the Caribbean, and many churches came out of liberalism.

Royce Chandler and Wayne Partain first went to Colombia, South America in August 1977, then Wayne and his wife, Faye, were there the first part of 1978 to help start the church in Bogotá. Since then several of us have made trips into the country (Royce more than anyone else). At the present time, our preaching brethren (especially Néstor Bermudez, Jaime Restrepo, and Carlos Mantilla) are in great danger since the FARC (main guerrilla group) has marked “evangelical” preachers for extermination (35 were killed last year).
In about 1980 a brother in Chiapas (southern-most state of Mexico, bordering Guatemala) saw a tract in Spanish that I had written on the “issues”and requested that someone come teach them the truth. From that event the truth spread into the Yucatan Peninsula and into Central America. Gospel meetings  are constantly being conducted throughout Latin-America and Spain by a number of preachers, such as Valente Rodríguez, Mark Reeves, and others.

Brother Efraín Pérez was instrumental in establishing congregations in Chile and in Spain. Brother Carlos Capelli, of Buenos Aires, Argentina, came out of institutionalism and has established congregations and preached in several South American countries and elsewhere. Brother Gardner Hall and brother Tom Holley worked in Argentina, and now for years Gardner has worked in the New York City area. From New Jersey brother Jerry Falk went into Spain and has been there for years now, preaching principally in Barcelona and Seville. In a city near Seville, Dos Hermanas, some brethren wrote brother Partain, after seeing some of our writings in Spanish, and so we went to visit them, and there is now a strong congregation in that city.

Time and space fail me to mention all the able, devout, gospel preachers in Latin-America, whose work I know personally and commend. A few are: Vicente Ramírez, Pedro Molina, and Francisco Rodríguez in Mexico; Nino Estévez and Greg Roark in Venezuela; Santiago Soto and Fernando Castaño in Costa Rica; Eliseo Mirón in El Salvador; Moisés Abarca, Emilio Acevedo, Juan Canelo, Ralph Michell, and others, in Chile. There are conservative congregations throughout Mexico, and in all of the Central American countries, and in nearly all of those of South America.

Brother Partain and I presently have full-length (verse-by-verse) commentaries in Spanish on every book of the New Testament (except Mark and Luke), and also on Leviticus and Daniel. Twenty-five years ago I translated brother Homer Hailey’s syllabus on the Minor Prophets. Wayne has several volumes in Spanish on Sermons And Articles. I have over 5000 questions and answers covering the New Testament books, chapter by chapter, as also debates’ notes, and over 500 Queries & Answers on Bible subjects. Brother Gardner Hall publishes a fine paper, Creced, which has been instrumental in opening many doors in such places as Cuba. Mark Reeves has done works in Spanish on Proverbs and Nehemiah.

Brother Gardner Hall’s publication, Creced, and the literature that brother Partain and I have prepared, currently are opening many doors of opportunity in Cuba, as brethren there learn of the errors of centralization and institutionalism. Brother Ruben Amador is making several trips per year into Cuba to follow up on contacts.

Brethren are urged to stay in close touch with the evangelists that they support, asking them questions about certain issues, because some of those in the Spanish field do not have convictions. Brethren either need to visit them or have them come to visit the churches in the States, so that they can know them well. This is necessary for an avoidance of fellowship with men who are not worthy of the support they receive. (In some cases, brethren should investigate even the men who recommend preachers for support.)

Hispanics have migrated into many, many countries. I have preached in Spanish, of all places, in Geneva, Switzerland and in Montreal, Canada. Who would have thought it? While preaching in two different cities in Alaska, I met Hispanic brethren I had known in Texas and Mexico. We mail Spanish literature even to Australia. Now, throughout the United States, in places where until recently Hispanics and Spanish were relatively unknown, there are growing Hispanic populations! What a wonderful opportunity to preach the gospel to these people who have ties and roots throughout Spanish-speaking countries. In every opportunity that presents itself to me to conduct gospel meetings in English, I encourage young men to learn Spanish in high school, with the view in mind of giving themselves to preaching in Spanish. Parents and preachers: help me stimulate a desire in these young people to study Spanish (making straight A’s!) that they might capacitate themselves to be instrumental in reaching the growing Hispanic population in our country. Requests are multiplying recently for help in reaching such Hispanics. (As I write, I have just received an e-mail with such a request.) Here is a “foreign” field in which to preach without one’s leaving his own country! As the apostle Paul desired to preach in Spain (Rom. 15:28), let many of us desire to preach in Spanish!
    
blaitch@apex.net

By Robert W. Nichols

Could you conceive of a day when there are only four preachers working full time in all 50 of the United States? Japan with one half the population of the United States and only two faithful gospel preachers is now in that position. With an official population of 126,549,976 crowded into an area smaller than California and only 0.7% of them professing Christianity, Japan is truly “white already unto harvest.” 

Francis Xavier, the famous Jesuit priest, provided the first image the Japanese had of Christianity. He arrived on August 15, 1549. His initial success was followed by persecution, banishment, religious wars, torture, imprisonment, and finally closure of the country for two and a half centuries. Hundreds were crucified and over 30,000 were killed at one time for holding to this corrupted form of Christianity. 

After a show of force by Commodore Perry, Japan opened its doors to the West in 1853. Protestant evangelistic efforts began in 1859 and have continued since then with individual converts remaining less than 1% of the population. Currently the average Protestant congregation numbers 17 and has less than one baptism per year.

On Tuesday, April 12, 1892, brother J.M. McCaleb of Hickman County, Tennessee, arrived in Yokohama to spend more than 40 years in Japan. Since that time more than a hundred families and single people have come to Japan to tell the story of Jesus, but few remained very long. Unfortunately, of these, only five preachers — Robert P. Nichols, W.C. Hinton, Charles Gentry, Robert W. Nichols, and Randy Reese — have not been involved in institutionalism or the sponsoring church arrangement. Now only two preachers, Robert P. Nichols and Robert W. Nichols are working with six churches in Japan.

What has been the major impediment to the spread of New Testament Christianity in Japan? It’s tempting to assume that because of their industry and technology, the Japanese are pretty much secularized. That’s a big mistake. While it is true that many do not believe in a specific religion, they do have a sense of religion, and engage in a wide variety of religious activities and the superstitions of Buddhism and Shintoism as “traditional customs.” For example, more than 70 million people recently took part in “Hatsu-Mode,” which is the New Years’ visit to a Shrine or Temple to pray for long life and happiness during the coming year. Nearly 75 percent of the Japanese people will visit family graves once or twice a year to appease their ancestors’ souls. All of which leads one to think that Paul’s statement to the Athenians might well be applied to the people of Japan, “I perceive that in all things ye are very religious (superstitious).”

Christianity seems to be one of the few forces from the West that actually threaten the Japanese identity. The true religion of Japan is Nihonkyo (Japanism) which defines a Japanese and makes him Japanese. Nihonkyo embodies the tendency to operate according to group and context, rather than universal principle. Christians arrive in Japan preaching a doctrine that is true for all circumstances. The Japanese think that is too universal, too abstract, and not concerned enough about the specifics of human relations. In short, it is too logical. If the demands of the community are in conflict with the demands of God, Christianity teaches men to follow God. This takes great courage in any society but Japanese think of this as part of the Western mythology about individual autonomy. For the Japanese, it is well-nigh unthinkable to forsake the group for principle or belief, no matter how deeply felt.

Christianity is considered un-Japanese. One woman said quite plainly, that she had a great deal of respect for the teachings of Christ, but she could never become a Christian because she was Japanese. For her, Christianity was too alien. It might work for Americans, but it was incompatible with being Japanese. Many Christians are afraid to express their faith to family and friends. On the way home from Sunday worship Christians will tell their friends that they have been studying English even when the worship was in the Japanese language. Concern about what others think truly guides and greatly dominates daily life and the decision making of the Japanese. The opinions of others are often taken more seriously than principles of right and wrong. A still untaught Japanese Christian stated it this way, “Human relations must come before the Truth in the Bible, and not the Bible before human relationships.” In Japanese thinking, religion is a “tool” for gaining one’s material goals and is subordinate to human relationships.

Today, the older generation is still worshiping the Emperor as a god, and many are telling local Christians that “religion is not for the living, but for the dead.”  The tide is changing, and among the younger generation, they are beginning to show an interest in “Western” Christianity. Mass meetings and mass appeals are not yet possible. Converts are made today by teaching them one by one in their own language. In Japan we are forced to remember that Christ did not say, “Go and address the great multitudes,” but, “Go and preach the gospel to every creature.”

We teach 45 to 50 weekly and 80 to 90 on a monthly basis, but they are not in one city. They are scattered over four political areas we would call “states” but the Japanese call “prefectures.” Each week we have been meeting in our home, in two homes of local Christians, the homes of three non-Christians, the Osaka national prison, a neighborhood association building, and a YWCA. We also meet monthly in another non-Christian home plus a meeting on a U.S. military base. We now have twelve regularly scheduled Bible studies meeting in ten different places. 

Sunday is our busiest day. On a typical Sunday we leave our home in the little town of Ichinomiya at 8:00 a.m. and pick up sister Moritani and brother Okamoto on our way to worship in Japanese at 8:30 in the city of Yamasaki. By eleven we are on our way to Japan’s third largest city of Osaka for both English and Japanese Bible study and worship beginning at 1:30 P.M. at the Umeda YWCA. For our third meeting place, we drive to the home of a Christian in the southern part of Osaka city. The fourth and final meeting place of the day is still further south of Osaka in the city of Matsubara. Evening worship in the Japanese language ends about 9:00 p.m. We still have more than two hours of driving to do before reaching home. The toll roads for this one day of driving cost 7,300 yen or $65 to $75 and gasoline is $3.60 to $4.00 a gallon, depending on the exchange rate. In this way we are able to teach what would be a nice small congregation in the USA. 

Not only is the need great, but Japan is one of the few countries in the east where preachers may enter freely, live where they please, and teach without hindrance of any kind. Japan’s doors are wide open to men who would preach the gospel. In recent years one or more souls are baptized into Christ for every ten Japanese Christians. The future of the Lord’s church in Japan is as bright as the promises of God.

1011-65 Azumi, Ichinomiya-cho, Shiso-gun, Hyogo-ken  671-4131 Japan, Orientbobw@aol.com