Word Impact

     There are many people in the religious world who are seeking something "better felt
than told," by  which  they  mean, they  are  seeking  an  extraordinary  or supernatural
influence that will lead them to a "religious experience." They often ridicule the idea that
God has designed his written word in such a way that it, without a direct  operation  of
the Holy Spirit is capable of convicting and converting sinners, and equipping the saved
to live a life of faithful service to God and preparing them for an eternal home in heaven.

     Nevertheless, the New Testament  teaches there  is  nothing in addition to the word
of God, as a written message from God, that is needed to convict the sinner and  bring
him to  the knowledge of the salvation that is in Christ Jesus. One biblical example will
suffice to prove this point.

     In the second chapter of  Acts  we  read  that the Holy Spirit filled the apostles. The
"filling" was a miraculous  manifestation of  the  Spirit  on  the apostles, not on the other
people. The text says "And they were all filled with the Holy Spirit, and began to speak
with other languages as the Spirit gave them the ability." (Acts 2:4) The pronouns refer
to the "eleven apostles" plus Matthias who was chosen to replace Judas, and that equals
twelve apostles. (Acts 1:26) Notice the result of the apostles being filled with the Holy
Spirit; "they began to speak." The salvation that would come to the Jews on that day
would  be  the result of God's  saving  grace, manifested  through  what the apostles 
would preach, and the compliance of the Jews to God's will.  I call it "word impact."

     When the Jews mocked the events that were transpiring on the day of Pentecost,
they accused the apostles of being filled with new wine. Peter corrects them by saying,
"...give attention to my words. For these are not drunk as you suppose; seeing it is but
the third hour of the day..."  The Holy Spirit guides him to quote that which was spoken
"through the prophet Joel." (verses 16-21) He further says, "You men of Israel, hear
these words." (verse 22) Peter quotes from David with regard to the resurrection and
lordship of Jesus. He tells the Jews that "God has made this Jesus whom you crucified
both Lord and Messiah." (verse 36) "Now when they heard this, they were pierced
in the heart , and said to  Peter  and  the  rest  of  the  apostles, 'Men, brothers, what
should we do?" (verse 37) It  is  what  the Jews heard that pierced (convicted) them.
The words of Peter  made a  profound  inward  impression  on  them. It  was "word
impact."

     Luke says "With many other words he testified and was appealing to them saying,
'Save yourselves from this perverse generation." (verse 40)  As  the  result of Peter's
testimony and appeal, "The ones then having welcomed his word were immersed."
(verse 41) This is clear and convincing evidence from the scriptures  themselves  that
"word impact" worked then and "word impact" will work now.

     Those who are the adherents of the teaching of Augustine who lived approximately
354-430 A.D. and  John  Calvin, the  French  reformer  who lived from 1509-1564,
are implying that God's word is inadequate to do exactly what  God  says  it  can do.
( Acts 20:32;  Rom. 1:16-17;  1 Cor. 1:18, 21;  2 Tim. 3:16-17; Jas. 1:18,21)  Both
Augustine and Calvin taught that man is so morally corrupt and depraved that something
in addition to the word of truth must prepare the heart to receive the word and be saved.
Both men were  wrong and those who teach today what they taught long ago are also
wrong.
                                                                                                                 R. Daly

Copyright 2011

The Churches of Christ

     The   churches  of  Christ  were  established  by  Christ   long   before   Alexander 
Campbell, Walter  Scott, and  any  of  the other so-called "restorers" were born. This is
proven by the fact that in the letter Paul wrote to the brothers and sisters in Rome, he said,
"Greet one   another  with   a   holy  kiss.  All   the  churches   of   Christ   send   greetings."
(Rom. 16:16, NIV-11) This  poses  insurmountable problems for denominations and we
will explain why later in this article.

     The  word  "churches"  translates  ekklesiai, the plural form of the collective noun
ekklesia. In the New Testament, ekklesia means "congregation or assembly." It is used
in Acts 19:39 with reference to a secular assembly. When used in religious contexts it refers
to the community of God's people; the saved, those who are consecrated to God's service.
(Mat. 16:18; Eph. 1:22; Col. 1:18, 24, etc.) The descriptive phrase "churches of Christ"
refers  to  local  congregations in various places. The  New  Testament   tells   us   there 
were    congregations      in      Jerusalem     (Acts 15:4),    Ephesus     (Acts 20:17,28), 
Corinth  (1 Cor. 1:2) , Philippi  (Phil. 1:1; 4:15),  Galatia (Gal. 1:2),  Smyrna (Rev. 2:8),
Thessalonica (2 Thess. 1:1), and many other places.

     Many denominational people are convinced that when we speak of the "church of
Christ" that we have reference to either the sign on the building or the building itself.
Those who are knowledgeable of Bible teaching are aware that the "church of Christ"
refers to neither. The  "sign on the building"  should accurately reflect who meets in the
building, though it does not always do so. The "church of Christ" is the people of God,
and no group is a "church of Christ"  unless it has the characteristics  that  meet  God's
standard revealed in the New Testament.

     The expression  "of Christ"  tells  us  that  they belong to the Messiah and they are
subject  to  his authority. Those who are in Christ were purchased by his blood. They
are recipients of  the  benefits of Christ blood. (Acts 20:28; 1 Pet. 1:18-19; Rev. 1:5)
The Lord, not the so-called "restorers" or any other human being including the pope of
Rome has supremacy over the congregation of Christ. The Lord Jesus is "head over all
things  to  the  assembly, which   is   his   body."   (Eph. 1:22-23)   "He   is   the  head
of the body, the church; he is the beginning and the firstborn from among the dead, so
that in everything he might have the supremacy." (Col. 1:18, NIV-11) No denomination
was purchased by the Lord's blood and they are not subject to the Lord's authority.
They  are  man-made  from beginning to end and are not "of Christ." When Jesus said,
"Upon this rock I will build my congregation," he was not speaking of any denomination,
for none of them exists by divine authority in the word of the living God! They are not
named in, authorized by, or based upon the New Testament of Christ. The Lord's own
words emphatically declare all  religious "groups" except his unacceptable to the holy
God  of  heaven.  He  said, "I will build my congregation." (Mat. 16:18) Ask yourself,
"Whose congregation did he promise to build?" Now answer the question. If he said
"my church  or  congregation"  is  it  not his, therefore the "church or congregation of
Christ?"

     It  is sometimes said,  "Okay, I  will  accept  the  fact  that  we  read of  'churches
(congregations) of  Christ'  in  the  New  Testament, but  the phrase is not a name, it
indicates possession." Even if that were true it would disqualify denominations such as
Baptist, Methodist,  Lutheran,  Episcopal,  Presbyterian,  etc. because  no passage in
the word of God speaks of  Baptist  Church  or  Baptist Churches; Methodist Church
or Methodist Churches, Lutheran Church or Lutheran Churches, etc.  So,  even  if  the
phrase "churches of Christ" is not a name, but merely a descriptive phrase, it does not
describe   denominational   churches.  Why    not?   There  is  nothing   about   them
that honors Christ. Nothing  about  them  meets God's standard of what constitutes
"churches of Christ."

     The  expression  "churches  (congregations)  of  Christ"  is genitive of relationship,
and is used by Paul to describe the congregations as belonging to Christ.

                                                                                                              R. Daly
Copyright 2011
 

The Journey To Denominationalism (No.3)

     The  journey  to  denominationalism  is  taken  when  the  language  of  a person or
congregation emanates from denominational thinking. In some ways the mouth is a conduit
of the heart. The content of a person's heart will find a way to express itself, and the means
of doing so is usually through what one says. The Master said, "But the things that proceed
out of the mouth come from the heart, and those defile the man." (Mat. 15:18, NASB-95)
We should earnestly strive to "speak as the scriptures speak, and be silent where the
scriptures are silent." (cf. 1 Cor. 4:6; 1Pet. 4:11)

     It is not uncommon to hear people speak of the books of Matthew, Mark, Luke, and
John as "the gospels." Such speech is not biblical nor is it accurate. According to the
sacred scriptures there is one gospel. (Gal. 1:6-9) The gospel is identified by several words
or phrases in the New Covenant: "the word" (Acts 8:4), "the good tidings" (Acts 8:12),
"the word of the Lord" (Acts 8:25), "the word of God" (Acts 11:1), "the gospel" (Acts 14:7),
"the word of truth" (Eph. 1:13), "the word of the truth of the gospel" (Col. 1:5), "the faith"
(Jude 3), etc. But, we have no record of any writer guided by the Holy Spirit ever speaking
of "gospels" as if there is more than one body of  "good news" from the mind of God. I am
aware that most denominational "scholars" and commentators often use such terminology,
but they erroneously do so. There is no authority in the New Testament for the concept.
It is accurate to refer to the books of Matthew, Mark, Luke, and John as accounts of the
life of our Lord.

     People often speak of  "joining the church." That is another concept that is foreign to
the word of the Lord in the sense that most people intend the phrase to be understood.
It  is  possible  for  a  person to join a local congregation. Luke  tells  us  that  after Paul
obeyed    the   gospel,   "When    he   came   to   Jerusalem,   he    tried   to   join    the
disciples..." (Acts 9:26, NIV-11). Notice that the text says, "When he came to Jerusalem."
This informs us that  there  was  a  body  of  disciples in  Jerusalem,  and  Paul  attempted
to "join," that is, "be involved, associate, or unite" (Grk. kollao) with them and their work
of serving the Lord. Generally, those who speak of  "joining the church," indicate they placed
themselves in  some universal group or denomination. The New Testament clearly informs us
that no human being places those who obey the gospel among the universal assembly of the
saved. This  is  something  that  God  does,  for  he knows those who are his, and he "adds
together day by day those who are being saved." (Acts 2:47; 5:14) 

     Another  phrase  that  is commonly heard among people is "church of Christ preacher."
The New Testament does not explicitly use the phrase nor is it implied. For instance, some
preachers refer to themselves as "Baptist preachers." All of us are well aware that we do
not read of any denominational Baptist preachers in the word of God. As used today, the
phrase implies that one is a Baptist, that is, a member of the Baptist denomination, and that
he preaches Baptist doctrine. The phrase "church of Christ preacher" seems to imply that
one   preaches    "churches of Christ doctrine."    Church   of   Christ  doctrine   is    no
more acceptable  than  Baptist  doctrine  and  one  man  cannot  be a "church of Christ."
Furthermore, those who preach among the Lord's people are proclaimers, preachers of
the  gospel, or evangelists who teach the word of the living God. (Acts 21:8; 2 Tim. 4:1-5)

     Finally, the word "brother" is often misused by religious people. We who are Christians
are aware that God forbids wearing and assigning religious titles of distinction to those who
preach. The denominational world is filled with terminology that is unauthorized in God's
word. Titles such as reverend, rabbi, pastor, priest, and doctor are frequently used among
men who are  "too big for their spiritual britches!"  They  violate  the  principle  of humility
taught in passages such as (Mat. 23:5-12; Col. 1:1; 4:7,9; 1 Thes. 3:2, etc.)  Sometimes
the word brother is misused  among  the  Lord's  disciples.  Some  people will refer to a
preacher as "brother" and address other members of the Lord's body by their first or last
name. The fact is, a preacher of the gospel is no more a brother in some specialized sense
than anyone else. We  who  are  in  Christ are all brothers. Brother (Grk. adelphos) is a
word that describes the  relationship  of  all  who  are  in association with Christ and one
another. It indicates a filial relationship and it is used with reference to the close affinity that
we share; we  are  fellow  members or associates in the family of believers. (1 Tim. 3:15;
1 Pet. 2:17)

     Let us do our very best to be true to the Book in the way we speak and act. When we
use the language of sacred scripture, we can be sure that we are right, and we will not take
the journey to denominationalism because we are walking in  the truth. (3 Jno. 3-4)
                                                                                                                   R. Daly

Copyright 2011

The Journey To Denominationalism (No.2)

     In part one of this brief series of articles, we began discussing some of the factors
that help determine when individuals and congregations are taking the journey to
denominationalism.

     (3) The  journey  to  denominationalism  is  taken when  subjectivism  and  
emotionalism  are  allowed  to  override the objectivity of divine truth. It is quite
common to have someone ask what the word of God teaches about a certain subject,
and upon giving them the correct answer from scripture, to have them respond, "Well, I
know that's what the Bible says, but my God is  bigger  than  a  book,  and I just believe
his grace and mercy will make allowances." Many times a spouse, parent, or child has
died in a state of disobedience to God, and rather than accept the fact that they died lost,
people  try  to  cope  with  their grief through self deception, or by attempting to persuade
themselves and others that God's word is not the final court of appeal in religious matters.
(1 Pet. 4:11; 1 Cor. 4:6) They are trying to convince themselves that God will do something
different than what the Holy Spirit revealed from the mind of God in scripture. The Book
says, "Let God be true, and every human being a liar." (Rom. 3:4, NIV-11)

     God's word is truth. (Jno. 17:17) It is "the word of the truth of the gospel," (ASV)
that is, "the true message of the gospel" (Col. 1:5, NIV-11) Inasmuch as it is "the word
of the truth," it is the gospel of our salvation." (Eph. 1:13) There is but one gospel, and
no additions, subtractions, perversions, or modifications of any kind are tolerated. It
stands as written and whatever it teaches on any issue must remain intact. Paul wrote,
"I am astonished that you are so quickly deserting the one who called you to live in the
grace of Christ and are turning to a different gospel; which is really no gospel at all.
Evidently some people are throwing you into confusion and are trying to pervert the
gospel of Christ. But even if we or an angel from heaven should preach a gospel to
you other than the one we preached to you, let them be under God's curse! As we
have already said, so now I say again: if anybody is preaching to you a gospel other
than what you accepted, let them be under God's curse." (Gal. 1:6-9, NIV-11)

     We live in a day when many among the Lord's own people no longer tolerate the
same forceful, bold, straightforward preaching that we heard a generation ago. It is
not uncommon to hear a brother or sister say "I do not appreciate the fact that he said
those who die in denominationalism will be lost. By preaching such, he has assigned
my dear old mother and father to hell." I wonder if such people would be pleased if
preachers of the gospel were to compromise and say that people who die in man-made
religion will be saved in spite of what  the  Bible teaches? They  probably  would  be
happy, but God would not, and that is what matters! Nevertheless, there will be a
"softie" in a pulpit somewhere who will accommodate such people. There are always
preachers who will tell people whatever they want to hear, whether true or false. They
are like the false prophets in the Old Testament. They cry "Peace, peace; when there is
no peace." (Jer. 6:14; 8:8-12) They are hirelings!

     Jesus said, "I am the way, and the truth, and the life: no one comes to the Father,
except through me." (Jno. 14:6) Salvation is in Christ. Paul said believers have "the
salvation which is in Christ Jesus with eternal glory." (2 Tim. 2:10) He also said we
have "the obtaining of salvation through our Lord Jesus Christ." (1 Thess. 5:9) A
person cannot get into Christ without being immersed into him. (Gal. 3:27; Rom. 6:
3-4) Therefore, since a person cannot come to the Father except through Christ, and
since salvation is in Christ, and inasmuch as a person cannot get into Christ without
being immersed into him, immersion is essential to salvation, and the accountable person
who dies without immersion will die lost! The Bible teaches this and the Bible is right.

     No amount of tears poured out over the casket of a dearly departed lost spouse,
no amount of sorrowful moans over the cold body of a mother or father who died in
rebellion against God, and no amount of heart wrenching screams over the body of a lost
child, will change the word of the living God. Scripture says what it says and it teaches
what it teaches. We must be careful that we do not put family over God by falling prey
to  the  devil's  allurements  through  the  human  way  of  thinking. Many are doing this,
and it will not be overlooked on   the   day  of   judgment.  We   are  to  love  no  one
more   than   God;  no  one!  (Mat. 10:34-39; Lk. 14:25-27)  Can  we  not  see that
denominationalism is not a friend. It is a thief  of souls. It is a perverter of divine truth. It
gives false hope and comfort to sinners. Both  the  adherents  and  founders  of  man-made
religion will fall into the pit. (Matthew 15:9,13-14)

     I  have  never  known anyone to take the journey to denominationalism without first
allowing human emotions and human reasoning to become the foundation of their ability
(or inability) to study the word of God. It  may be that  the  greatest  test  we  face  on
earth  is  to see whether we will  turn our backs on family when they turn their backs on
God. Most  people unlike Abraham, are  not willing  to  give  up  a child, wife, mother,
father, or  self   in  order  to   have  something   much  better  when  this  life   is   over.
(Heb. 11:8-10, 17-19)
                                                                                                                     R. Daly

Copyright 2011

The Journey To Denominationalism (No.1)

     Dear friends, this is a subject that we should consider very seriously because its
implications reach into eternity. There was a time when the people of God knew the
Bible, and they maintained an undying loyalty to divine authority and to the blood
bought body of the Lord Jesus Christ. In former days preachers, elders, and Bible
class teachers made a determined effort to inform Christians about the errors of
denominationalism but it is different in many places today. What have we accomplished
if we teach against moral sins such as homosexuality, abortion, adultery, racial prejudice,
incest, stealing, and drunkenness), yet fail to teach against doctrinal errors such as once
saved always saved,  the  direct  operation of the Holy Spirit  on  the sinner's heart in
conviction and conversion, salvation by faith only, present day miraculous divine healing,
sprinkling and pouring instead of immersion, and  the  use of mechanical instruments of
music in  New  Testament  worship?  What we will have done is this: sown the seed of
apostasy, tilled the soil of ecumenism, and created an atmosphere of tolerance for every
form of doctrinal corruption among God's people. The purity of the local congregation
involves  both  moral  and  doctrinal  conformity  to  the  word  of  the  living God. The
congregation   at   Pergamum   had   people  who  were  practicing  sexual  immorality
and  some among   them   held   to   the   teaching  of   Balaam   and   the   teaching 
of   the Nicolaitans, and as the result of their lack of conformity in doctrine and practice
the Lord said, "I have a few things against you ... repent then." (Rev. 2:12-16)

     In  the  early  1990's  I   read  a  lot  about  a  heinous  movement  that  had   roots
in Florida. In those days older preachers with knowledge and experience were saying if
this new movement is not challenged, we will see numerous congregations  with their
elders and deacons become so soft that they will take the journey to denominationalism.
The movement was known as The Crossroads Movement. The assessment of the
wise older preachers was exactly right. They hit the nail on the head. The movement
eventually expanded and developed its own system of teaching and organization and
later evolved into The Boston Movement. The movement had cultic tendencies and
several congregations and elderships could  be identified  as  congregations of  Christ
only in "name." Their attitudes changed from a formerly militant stance of walk softly
and carry a big stick to a "tip-toe and carry a toothpick" posture. (Jude 3) Their practice
changed from only doing what was authorized by the New Testament, to doing what they  
wish could be found in the word of God. The only thing that brought more sorrow to the
hearts of men who were committed to "sticking with the book," was the fact that those who
departed from the truth of God had a rather large group of sympathizers.  What are some 
of    the  telltale   signs    that   a   person  or  congregation  is  taking  the   journey   to
denominationalism?

     1) When  a  person or congregation looks  for  something  in addition to the
word of  God  to  lead  them  to  the  salvation in  Christ.  Many   people   in  the
Crossroads Movement talked  about the Holy Spirit  guiding them, touching their eyes
and preparing their hearts to  obey God. They  were  expecting  the  Holy Spirit to do
something to them that the  word of God could not do for them. They  were  implicitly
denying the all-sufficiency of the word of God as the message of salvation. They seemed
oblivious to the fact that the word is  the  instrument  through  which the Spirit works to
convict  and  convert  the  alien  sinner,  and  to  build  up  the  believer.  (Acts 20:32;
2 Tim. 3:16-17;  Jas. 1:25;  2 Pet. 1:3)  "For  the  word  of  God  is  living  and active."
(Heb. 4:12) It is not only "living," but living and active, meaning it gets inside a person's
heart and brings forth results. The word of God does this because God designed it this
way. We are "brought forth by the word of truth." (Jas. 1:18) The implanted word "is able
to save our souls." (Jas. 1:21) The "word  of  the  cross" is the power of God to salvation.
(Rom. 1:16;   1 Cor. 1:18, 21) I    have    never    met    a    person  who believes the Holy
Spirit is influencing them  apart from  the teaching of sacred  scripture, who did not begin
teaching things that the Holy Spirit  did not reveal  to  the  apostles  of Christ. (Jno. 16:13;
1 Cor. 2:13; Eph. 3:5) When this happens, if they do not see the error of their way and turn,
the inevitable consequence will be to take the journey to denominationalism.

     2) When a person or congregation speaks disparagingly of the concept that 
the  New Testament  constitutes  a pattern for faith and conduct. This  is  usually
done when the "progressives" want to initiate a program or work, that  as things stand,
they cannot find any authorization for in the New Testament, so their choices are either
to abandon the unauthorized concept, or as is usually done, to say, "Well, we don't need
authority for everything we do anyway because the New Testament does not constitute
a pattern. It is a series of 'love letters' that are primarily applicable to the apostolic age."
The apostles believed their writings were authoritative, absolute, and that they were to
guide the Lord's people. Therefore, they believed in "pattern authority." Paul said there
is one gospel, and that no one, angel or otherwise has any right to change it! (Gal. 1:6-9)
Paul was certain that he was writing the "commandments of the Lord." (1 Cor. 14:37)
He told Timothy to "Follow the pattern  of  the  sound words that you have heard from
me." (2 Tim. 1:13, ESV) James said we have "the perfect law of liberty." (Jas. 1:25)
Jude said "the faith has been  once for all  delivered to the  holy people." (Jude 3) The
point is, if the New Testament is not to be changed, consists of the commandments of the
Lord, is a pattern of sound words, is a perfect law of liberty, and is the faith that has been
once for all delivered to the holy people of God, (and all of these things are true), therefore
the New Testament is the pattern or standard for faith and practice. I have never known a
person  who  believes  that  the  New  Testament  is not  a  pattern  for  faith  and  practice,
who did not begin believing and practicing things that are not taught in the New Testament.
If they do not see the error of their way and turn, the  eventual  road  they  will take is the
one leading to denominationalism.
                                                                                                                    R. Daly

Copyright 2011


     


    

A New Direction?

     It is unquestionably true that some who profess to be members of the body of Christ
want the Lord's people to go in a new direction. They  are  determined to bring about
changes in the doctrine, practice, and  attitude  of the Lord's  people  toward religious
error. Some call them "change agents," and such they are, but before they became change
agents they became "softies." Many of these men, whether elders, preachers, or editors
of religious journals, have lost their perspective about the need to "fight the good fight of
the faith" (1 Tim. 6:12, ASV), to "be strong in the Lord, and in his mighty power...so that
you can  take your stand" (Eph.6:10-11, NIV-11),  and  to "contend  earnestly  for  the
faith  which  was  once  for  all  delivered  to  the saints." (NASB-77)

     It is often alleged by some young preachers of today, and some of the older ones who
have softened like butter left on the dinner table, that the older generation of preachers
proclaimed such  strong  "doctrinal"  sermons  that  they  neglected  to preach on other
important subjects such as grace, mercy, love, and unity. I deny their claim with every
fiber of  my  being! I  have  never  met  or  heard  a preacher of the gospel from the past
who did not believe in and preach on grace, mercy, love, unity and any other "positive"
subject in God's word. The difference between them and many of our day is, they
understood that those very subjects include all that God has done and taught, and that
unity is attained through adherence to the word of God, and not as the result of doctrinal
compromise, neglect, and an ecumenical spirit in which anything goes. (John 17:17,
20-21; Eph. 4:1-6)

     Many  preachers, elders, and members  in  local  congregations  are seeking a new
direction of positivism that refuses to inform  people  when they are  religiously wrong.
Instead of telling their religious acquaintances that  they  are  wrong  in doctrine, faith,
and practice, they first seek common ground of agreement. This is usually the result of
espousing a misconception of love. To them, love is an emotion or affinity that promotes
comradery. The New Testament uses the word love to denote intense interest in the
spiritual  well-being  of  others. It  seeks  peoples'  best  interest even when it strongly
differs with them, and  it  always  puts  God  and  his  will  first.  The  person who is
characterized by biblical  love  realizes  that emotionalism and personal affinity toward
those who are religiously wrong are not the answers to their need.

     Jesus loved everyone he met during his earthly service for his Father, yet he never
hesitated to tell the religious leaders among the Jews when they were wrong. He told
the Pharisees and scribes that they broke the commandment of God for the sake of
their tradition. (Mat. 15:3) He said they were hypocrites. (Mat. 15:7) And he said they
were   blind   guides  and   that   they   were  not  planted  by  the  heavenly  Father.
(Mat. 15:13,14) When the Sadducces questioned him about the resurrection of the
dead based on their erroneous assumptions,  he  plainly  told them, "You are wrong,
because    you    know    neither   the    Scriptures    nor   the   power    of   God."
(Mat. 22:29, ESV-2011) The apostles imitated Jesus and so should we. (1 Cor. 11:1;
Phil. 4:9)

     A new direction for the doctrine would be the wrong direction. God teaches that
his word is not to be changed. It is a fixed body of truth, as it has been "once for all
delivered to the holy people." (Jude 3) Jesus shed his blood for the New Covenant.
(Mat. 26:28; Heb. 9:11-17) It is "the complete law of liberty" and therefore allows no
changes. (Jas. 1:25) It constitutes a pattern of sound words from the mouths and pens
of the apostles and other writers who were guided by the Holy Spirit. (2 Tim. 1:13;
1 Cor. 2:13; Eph. 3:5) It is our standard of faith and conduct. Therefore, there can be
no "new direction" for the doctrine!

     Some of these men are deemphasizing the most  fundamental doctrines such as the  
one church/congregation of the saved  (Eph. 4:4).  Some  of them will not rest till they
have "proven" the acceptability of denominationalism. Perhaps a friend, child, mother,
or other family member has died, and they are allowing human emotions to alter what
the sacred scriptures teach. They often do this under the guise that they have "matured"
in their thinking through the years, and the veil of "church of Christ traditionalism" has
been lifted. They are seeking a new direction and are willing to sacrifice and compromise
the truth to get there! (Mat. 7:13-14; cf. Jer. 6:16)

     Others   are   seeking   a   new   direction for the biblically based  worship that has 
characterized the congregations of Christ. They decry the biblical viewpoint that we are
to sing without mechanical accompaniment. (Acts 16:25; Eph. 5:19; Col. 3:16) They
now say  that  whether  or  not  we  use  instrumental  music in worship is a matter of
opinion. It  is  optional  and  is of  no  consequence. They are wrong. They go further
and   state   that  choirs,  choruses,  and   other   singing   groups  are  authorized   in
the worship of the congregation. We ask, "Where's the proof?" Some among them go
further in their pursuit of a new direction. They hesitate to directly employ instrumental
music in their worship, so they use their voices to "mimic" the sounds of the instruments
they reject. This, too, is without warrant  in  the   New  Testament. God says "teaching
and admonishing one another in all wisdom...singing." (Col. 3:16) I would like to know
how mimicking the sounds of instruments of music in worship meets the standard that
God has set. 

      Rather than seeking a new direction for the doctrine, practice, and attitude of the
Lord's disciples toward religious error, we should seek the right direction, and when
we  find  it,  we  should  walk  in  it and  if  need  be, give our very lives in defense of it.
(Prov. 23:23; 2 Tim. 4:1-8)
                                                                                                              R. Daly

Copyright 2011