Liberty UniversityDigitalCommons@Liberty

University

1985 The Fundamentalist Journal

4-1985

The Fundamentalist Journal, Volume 4, Number 4

Follow this and additional works at: http://digitalcommons.liberty.edu/fun_85

This Article is brought to you for free and open access by the The Fundamentalist Journal at DigitalCommons@Liberty University. It has been acceptedfor inclusion in 1985 by an authorized administrator of DigitalCommons@Liberty University. For more information, please contactscholarlycommunication@liberty.edu.

Recommended Citation"The Fundamentalist Journal, Volume 4, Number 4" (1985). 1985. Paper 3.http://digitalcommons.liberty.edu/fun_85/3

lbday tlrcre areat least Menty-five dif-ferent sndy Bibles available. How czLn ,tou trsure fie one you buy is the hst one lbr 1ou?

Mary of them have a $eat deal incommon. well-respected translations, outlines,cross-references, concordances, m'aps - all theessentials for ar,v good sti4v fjible. But a Seatstudy Bible should offer )0u more.

Ax ENnnn IrgnanvnlTH E PATIVI OF YOL,R HAND.

Gul used fbrty authors and morethar 1,500 lears to record liis purpose arclpl;ur lbr etemin. Ard it Ll*erve' llrr rieepe.t.most thorough sturlr'lle c l gi\e it Thati whflh Charles Rlrie invested nrcnn' lears of hislit! in intensive research to creatc the fineststud,v helps of our generatron. Including nrorestudv notes thar vou ll find in :uu other studvIrilrli.,qnd h*r c,inrrniendv ;rp|eir ju:t Lrl, rndre ter10n every page. Where pu need them.

The cross- rcferenca lLre carefullvpl:rrtl in :pacrous Inargjrrs rrr\1 l0 eaclr \frrso ,r'ou car refbr to fiem emrll:

A topicl index covers everythingfrom anger to worshp. And drere's a completeconcordance wrtl ezsy--to find ke,v worci relirences. And iLrtrcles and essaui that coer all themalor doctnnes wrthin Eaditionxi Clristianirylncluding hemillennial, Amillennial,'andRnmillennial views. ,4s uell m t]le tnburauol.

There are elrn some unexpectedfeasures: a harmony 0f fte G6pels, timelines,charts, maps, a table of wei$s zurd measurs.rnd all tlre l:rtest a.rchaeOl0gical discorenes

THE RIcur SNNyBISLEFORYOU.Uut all those exlras are still onll

pan of wlrat nrakes:r 5'rr:rt srud1 Bible.'l1iereal te$ is how it reads to .ttz. And thutls$,here the lhrie stauds done.

Ikcause Dr grie rs more thar justan intenrationallyrcclldnreclscholar. IIes alsoa husbard, a fiLther mcl an irctive church lat'mrn. Aul rlrnuglt rou eiptil ltis sruth rrrrtr: iok precise, vru ll be plemlurtlv surpnseci at horvpractical and do$li-to'emh they 1ue. Y)u ll{ind they reacl as ifthey were wntten ju$ frrr1ou. Bv an old and tnrsted friend.

DnsrcunnroLeuALInEnmn.

A geat studv Bibie shoulcl take dreirtr;ur,l te:r ofdril\ us( wiliout culIIlAapan at the seams. So N{o ,v hes gm togeat lengths to use only the fine$ materials.

lte binding is so sturdy 1'ou crtttsupport the entue Bible bl just one pagc.

Antique white prwr and oFn nllllgins make emh page inviting t0 read. And if1ou decide to mark pur llible, you need not

worry about the ink showing firough.Also, you can choose htween that

clasic literar.v masterpiece, the KingJamesVersion, or the tnisted word-for-word transla-tion in dr NewAmerican Stardard. Mricheverpu prefer, rou'll still get the same elegantlaput and desigr. t).v Enxt Reichl, America'sfbrenrost Bible artrsan.

And 1ou can select from a varieq' ofsizes and colors. hr prices to suit any budget.Fron sturc!'hardback to supr-flexible leafienthat won't crease or hreak ifdre corer is folded.\;rturirlh tanned r0 xroid the r:rpiJ dernor.rtion drat comes with chemicallv treatedcovers. And to relLin tlre genuine feel andsrlell of handcraltetl leather.

So the nen lme \'ou \isit \'ourClrnstrarr hook tort, urke fie tinrr' t0 e\anrineall the other snrdy ltibles.

Then open a Rvne. And see for r,our-selfrvhr:*fien it comes to sardv lJibles, theRrde is the starclard bt r'hich all others arenr(ir.rrrrLr. lalmooDv PRE55

l S j f - - . r . , aw ' . o . ' ^ \ ' eu> '

THnRrruESnnvBmrnAt vour ClTistian brioktore 0r Mite Dept.['dW 2101 v H0w"dd sr., chrciq0, 11.60645

ir*"''-' i1tr#Xf'"*#i,ir*r,"' lirffiffi,*;i#EilW,ti,#.{ltn^;'!*#fl'Etr-'*'""'^

i:"#112H"-""

ffiffi-ffi**ffi;;4i,,!sl!ry""'"-

ffi,ffiffi

A Remarkable NewlVayTlo See Scripture

Imagine being able to uisualize events in the Biblellpigi"u doing this. with the aid oi ;;iiiri""i"1in*rtNow you can visualize events in Scripture iviitr itre aia oione . volume-T he V isual.izea A iti"l fii

""1q""'niUf "combines the visual aids of lilusi."iio".r.-'",rtj".t ..r,alongside the eloquent Kin-g James %;il I"Jt. "O*,".

featurep include: n Detailed"maps tt aiirace iliiii.iti_cant places_and events i! t|,'" iii,"-.-"ii"i.ii""fuiut"chatrgters o Chronological overviews

"i "..i.-f""f. "il* l*j: 1 9",*prehenii ve, ti me r ii,"r iririJri"" ?_r g-nurcent vlsual sweep of Bible history at a glance.

$I_l"y ipiqlls by visrr^alizing the stages of Bibler-rrytory on the ?b0 pages of illust-rations i-"a srlDt i.iinterspersed throulh6ut the Bi6ie- ted-'vo?;,Ti ,""Dcrrpture rn a remarkable new way! Cloth and-bondedleathers priced from $24.95i; gS619S.'-*

Available at your bookstorc.If ordering by mail, include ?bC for

postage and handling.

'rYtoAtEHOUSE PUBUSHERSW}TEAION IUINOIS 601S7

FuMomentolists ore toklng stondsolong the spectrum of o heoteddebote os to which hos priority-preochlng the gospel or Involve-ment In sociol servlce progroms, Aserles of orticles on stewordship.welfore. ond the Christion's sociolresponsibility beglns on poge 21.

FEAIURESPodroll of o PoslorRichord H. Bo\i4 m

ls Wellore Scrlpturol?Lorry Burkeii

24 ii::ff:i rs rhe Gosper?

3l l:i 3ffil'"shro or Monev

39Behold lhe Lomb of GodEorl Mil er. Jr

DEPARTMENTS

roYou Sold li

Jerry Folwell CommenlsThe lssues of 1985Fundomenlollsm lodoyReflections on the HolocoustEdword Dobson

12

Jonothon Edwords, recognized osthe foremost theologlon ond In-tell€ctuol mlnd ln Amerlco's co-loniol period, ls most rememberedfor his leodershlo in the GreotAwokening.

Peter Jenkins. photogropher ondouthor of the best-sellers ,4 WolkActoss Ame co ond The WolkWesl, shores hls insight on theAmerlcon people the fomlly, ondhls folth ln God, A selectlon of hisphotogrophs is followed by on in-terview with this unioue mon.

Fundomenlols in FocusHe ls Risen . , . os He SoldE mer L lowns

45

17

21

48 In Revlew

5l

53t554]O Pott€/s Cloy' ' Reoching Speciol People

throughout the YeorRobert E Colemon

27Chrlstionlty & EthlcsPoverty: Justlce, Compossionond Personol ResoonslbiliivJohn Jefferson Dovis

lnlgrylew-Peter JenkinsKeeping In Touch wlthAmerico ond Her Peoole

Blogrophy-Jonothon EdwordsInslghts Thot ShopedAmericon ThoughtJohn H. Gerslner

Elble Study-lsoioh-Shokespeore of the ProphetsHoro d L. Wil mington

News Brlels

Atter All-The Invitotion: ls ltReolly NecessoMTrumon Dollor

34

56

$/ Mlnlstv Updole

6l

Ihunder In the Pulplt-Heovenr The Portlon of theRighteous-Jonoihon Edwords

Protlle-Horold Henniger-Gentle Giont-Billy Vick Bortlett

Ireosures from lhe TexlAttoining to the RosurrectionRichord D. Poiterson

Succ€$tul Ieochlng ldeosTeoching Biblicol Principleswith Dromo-Jeon M Beck

Foce lhe Focls-The Ultimotein Moterlollsm-Col lhomos

4 FundomeniollsiJournol

4366

) \.nll';;':':;htl:*r,llul'l'n:;'J",;i; :Blil:l* iil:t; i8i:"lf,,t i#il: :;: 3"ll : ?lii:t li".' Li' :| . i n t l e . ' o l , 'mc B ib l c . t r r . l y l i l ' r r r y l h r l i . . i nn l , . and

AMC'S HEBREWGREEK KEY STUDY BIBLE ... it is asource so complete it replaces seven standard Bible

time-eiiective to use.

Thc HEBREW-CREEK KEY STUDY BIBLE... it is asourcc so comprehensive it provides thc theological

lhe HEBREW.CR| IK Kt \ STUD\ BIBLE u 'e . the I .1 , f rhThe HEBREW-CREEK KEY STUDY BIBLE u:es the I ,tcpth required by Bible schohrs. nn(l the clarify enKing ]ames texf ... key Hebrew and Creel word. an.l I 1"yed t y iaypeno"s.phraso arc tran'l i lcratcJ an.l fully erplarned ru grve Iusers the exact meanings intencled by fhe origrnrl I AMC. HEBREW-CREEK KEY Sl-LJl)Y BIBLE iswriters. An abunclance of cxegetical 66fqs pr, 'r iJc I p,rpuJ;rly sized, contains I,qo8 p;gcs..lnd is avaitablewriters. An abunclance of cxegetical 66fqs pr, ' r iJc I p,rpuJ;r ly sized, contains I,qo8 p;gcs.. lnd is avaitableanalysis and inferpretat ion of the Scripfufe\. (E\crjet. I fr ,ur Chrst ian Bcrokstores cverywhcrc as iol lows,means to break down word by worrl .) Oiher ic.rtLrrcs I B,,nJeJLeatherinBlack,Brorrnorl3rrrgundy $6o.00include definit ive int locluct ions io each [roof oi thc | ( lncanrda.5[t9.OO)Bible; Strong's Dict ionary; a cornplciely n$"r ler icon; a I ( icnLrinc Leather in BLrrgund_r' $;o. i tograrnmatical helps scci ion; antl I l ful l .c:olormaFs .. V Llrr. l Br-unclCo,,er . 5.1., .00

\YIE-

-:lr;-GO TO THE SOURCE AMB . . , FOR SPIRITUAL ENRICHMENT

PUBLISXENS

Dept.FJAs . Box 22000. Chattanooga, TN 37422. 615.894.6060In Canada: Purpos€ Producls. 81 Tsmperance. Aurora, ON L4G2Rl

Jesus took three yearsto tum twelve ordi-nary men into disciples, but out ofthesecame the dynamic evangelists that deliv-ered the gospelto every corner oftheworld. Today, many Christians have for-gonen the essential connection berweendiscipling and evangelism. And untilnowthere has been very linletaught about thisvitall ink.

That's why Moody Institute of Sci-ence has launched the Building the Famil,tof God: Spiritual Drsclplizg film series.This timely new series offers clear, biblicalperspecdves on how to build disciples.Featuring Dr. John MacAnhur,Jr, one ofthe narion's foremosr Bible reachers, in avibrant, compelling presentation that willinspire your church to take up Christ'sworkwhere He Ieft off.

MacAnhur's previous film serieshrve broughr familier and churchesevery-where to a deeper knowledge ofScripture.InBuiLding tbe Famrly o/God, he shareshis insights on Christ's remarkable imper-ative for world discipling. Combininglively delivery rvith solid instruction and^ - ^ - : ^ ^ t - ^ ^ l : ^ ^ . 1 , - -P r d r r , ! 4 , r P P r r L a r r v r r .

Film 1 Producing Reproducers.Frum the rtart, M lcAn hur brings Scrip-ture to life. Through his clear, verse-by-verse explanation, you'll discover how theprocess ofdiscipling is passed on from one

Christian to another. And you'llfindtheperfect example ofa disciple-maker in theapostle Paul (II Tim . 2:2-6) . 144 min.)

Film 2: Spiritual Parenting.How can a oerson become a disciple-maker? Scriprural principle. suchas spirit-ual reoroduction and sacrificiallove sranyou on the rightpath. And discoveringhow to setthe rightexample or teachsound doctrine willinspire yourchurch toreach out to othersthrough thepowerofScripture . (44min.)

Film 3: MarksOf A Disciple.In this film MacAnhur focuses on what atrue disciple should be like. His in-depthstudy of Christ's four key marks ofa disci-ple is fresh and sound. The reward ofbecoming like Christ will be the joy youerperience in leadingothers to followHim. (44min.)

church family through thecoming years. (44 min.)

Now you can p lan t r . ' hare Ih is d isc ip l ingfi lm series in vour chrrrch. And if vouorder beforeJanuary 31, you'l l alsoreceive your own personal audio cassetteversion ofthe films, free! A valu:rble toolthat will reinforce the message of the filmseach time vou listen!

Order today by calling (Mon.-Thurs.)

1800-82r-9r79California residents c all1-213 -698 -8256.

Film 4: FerfectingThe Family.

3;r:i','.',Hln'Ll'.[:ii::"" THEEphesians 4:11- 16, MacAnhur outl ines Ithe biblical blueprint for the perfectingand multiolication ofthe believer. Yourwhole congregation will benefit from thesepractical insights as you seek to build your FILMSERIES

r r r ( ! ' ' J n r ' \ ' , ' . l L . ' , ' J , . { ' l . l ' . ' . ' h l l ( ' ' , ( r . J ..ct. moo6, InsTlTuTE oF SclEncE! t a MINTSTFYoT vooo! / B IB-E INSYI 'U-E

YOU SAID IT

Shlmei's Dust

"Nobody believes in the Resurrec-tion anymore; it's a scientific impossr-bility,' announced a liberal preacherrecentlv "After alll' he continued, "whatreally matters is that Christ rose in ourhearts."

This kind of existential double+alkmakes Fundamentalists' blood boil. Wewill fight over this one at the dropof a textbook. How can someone denythe Resurrection and claim to be aChristian? Rejection of this doctrine isludicrous. It is the central truth ofChristianity. Away with such heresy!

But wait a minute. We who claim tobelieve in the Resurrection often act asthough it never happened. Have youever listened to most Christians pray?"Dear Go4 everrthing has gone wrong;the world is lost; no one loves me; noone cares." That's not prayer; it is ver-balized depression. Ask these religiousmumblers how they are doing and theywill tell you! Their discordant organrecital includes, "My back, my liver, myold operations... " ad infinitum. Theymoan and groan and complain as ifthere were no risen Saviour at all.

Even when they sing they have noenthusiasm for the church of the risenlord. Thev thunder out. "The ChurchTriumphant is alive and well," but theyact as though it were sick and bleeding.They sing, "Onward Christian Soldiers,"but it seems to translate: "Walk softlyChristian soldier, step in doubt andfear, with the cross of Jesus draggingup the rear!" Almost obstinately, theirversion continues: "Like a mighty tor-toise moves the church of God, brothenwe are treading where we've alwaystrod!"

The reality of the Resurr€clion putsthe "good" in the good news and the"go" in the gospel. We who believe itneed to get as excited about the miracleof the Resurrection as the early dis-ciples who went everywhere tellingeveryone: "He is risen, as He said."

Shimei

Humtllty . . .

I read "A Little Humility Please"(February) with tearful eyes. I supposeone could not find much of a "lrsserLight" in the eyes of our fellowship thanme, a minister of music of a medium-sized church in central lllinois. But evenI can see the childishness of supposed"Mature Brothers" tearing at the foun-dations of Fundamentalism.

Thank you for your frankness andtle use of your national influence to saythat which we true lesser lights willnever have the opportunity to say.

Joseph W. IftightMinister of MusicGrace Baptist ChurchDecatur, Illinois

Bumper-Stlcker Theology. . .

I enjoyed Dobson's "Bumper-StickerTheology" (February). I wonder whatkind of image we Christians give to theunbelieving world when we insist onbeing known by our human signs ofallegiance rather than by the sign Godgave for us to show the world---our lovefor one another (John 13:35).

Ramon W. BakerBellwood, Permsylvania

A Comrnendation for all . , .

My heart was blessed to learn of theFayetteville News and Tobacco Shoppacking up the video booths, cigarettes,gadgets, and racks of adult magazines,and leaving--due to the efforts of thegood folks of that town ("AdultBookstores Can Be Closed," February).

Paul D. Marsden, pastor of theCalvary United Methodist Church" chair-man of the antipomography group, is tobe congratulated for helping out withthe daily pickets, legal action, andprayer.

"It is wonderful to see how God ofienuses our suffering as a platform ftomwhich He demonstrates His power andgrace. I have seen it happen in the lifeof Mark Lowry through his beautifulsongs."

-Joni Eareckson Tada

NCERT SCHED

l,l NASHVILIE, lN, CMA Conv.ntionCINCINNATI, Olt, Youth conv.ntion, Dd Pa*Batin Churh Gn.inndi, OHEVANSULLI, TN, Tn-Shr YrcAM OPENTAIRIIELD, Ott, Faiifidd v6t Baptst Chud,

l4 (AM) PORTSMOUIIi, VA, F.lloEhip Baprisr ChuEh14 (PM) OPENl0 GREENSBORO, NC,

'Ih Prcb.@t Fdiv?l

1l MARION,IN, Union Chapd Baptist ChuichZ8 MINELLE, WV, S.w.[ VdLy Brptlt ChuEh

MORRISTOWN, NJ, Modi' Countr &Dtht Churh,

CAP, PA Fitu &pti6t Chufth ot P.qu.r, 6:m p.h.MAGNOLIA, Nl, Bden B.pljl|r Chsch, 9:45 m.nf,NTON, Nt GnEal &pBt Chuch,6:00 p.n.PUI-{SKI, VA, N.v Rivd Va[.y B.ptkt Chuich,

COVINGTON, vA, Faith B€p6r Chu.h, ?:10 p.n.PRINCE IREDERIC, MD, rist B.pis Churh,

UPPER MARLEORO, MD, Capibl Christian

IAVALE, MD, ConffioF Dap{E ChuEh, ?:00 p.fr,HOI,LIDAISBURC, PA, GM' BihI' ChUNI,

LYNCHBTRC, VA. V,4inia DisEi.t V6l.ym

STU RT, IL' CohFunity BaFni Chu.h, cto a.n.WTSTPALM BE CH, fl" Fid Baptk churh,

OPENVIENNA, VA, Capital Bapdi Church, ?:10 p,fr,

? NEWARK, DE, Pih cGk vr[.y &ptist Ch!rch,

9 GOODVIEW, vA, Sodsid. B.priit Chuti,

16 BRLNSWICK, OH, CEce &Dti6t Chlich,

16 NORfi CANTON, OH, Mllag. &ptin Tmpl€,

lzls SANDUSKY, OH, C.d{ Point Amus.nt Pa19 MERRILLVILLE, lN, B.ttd Beti.t church,

l0 lAlT L I(1, Ml, C,lwry Bapiiri Chuch, ?:10 p.m.A ALMA, Ml, Lib€ry &Fi!t ChuftI, 7:10 r.m.12 MARSH,{LL,IO, Mrple GoE Brpii,i Clurch,

1] LAKE ODE$SA' Ml, F.i!h EibL Chur-h, 9:45 a.h.2l NASttVlLl,E, MI, Ndhvll Bapdn Churh,

aF;For Concd Infomdo. conbct MoRcAN & ASSOCIATISP. O. Box 4046 Lynchburs, VA 24502(804)Zl9,1l?3

Apnl 1985 7

I commend all involved for theirmarch against the immorality of por-nography and I pray for others to followsult,

Willard McDonaldAshland, Alabama

He can't have both. . .

In your February issue Wally Turn-bull makes several statements to the ef-fect that he wishes missionaries wouldconsider their mission field, rather thanthe United States, as home.

Then he tums around and says amissionary should not be politicallyactive in the country where he lives, butin the United States.

I think people would be better offtaking part in the country where theylive, where they are keeping up with cur-rent affairs, rather than in a countrythousands of miles away. That is part ofwhat makes it "home."

Janet lhleCaro, Michigan

BestWlshes. . .

We want to express our best wishesto Nelson Keener, who leaves us tobecome executive vice oresident ofFellowship Comrnunications, Inc., adivision of Prison Fellowship Ministryfounded by Charles Colson. Nelson'sleadership and creativitv have chal-

lenged us and allFundamentalists tothe goals of objec-tivity and excel-lence that havemarked his twoand one half yearsas publisher ofFundamenta l is tloumal. ln his 13

years as a staff member of the Old:IimeGospel Hour he has served in severalcapacities including administrativeassistant to Dr. Falwell and has been rn-strumental in numerous publishingendeavors. He will be missed by all ofus who have worked with him over theyears. Our prayers go with him as hemoves to his new position in Reston,Virsinia.

STAFF

fubllsi€r Jeny FolweEdltorln-Chlef i Edword DobsonSenior Edllor: Edward HindsonEdltor Deboroh HutiCopy Edllor: Eorene R Goodw nAssociqte Edllors:W Dovd Beck . Dqnrel R f',4itcheContrlbutlng WrlterslAngelo Ewell Hunl . Morlrn Mo$,erCo ThomosEdllorlol AsslslontslCrndy B Gunler . .leonne MosonLorno DobsonRgsgorch Assistqnt Morlore L FulchCreoilve Dlrecior Slephen T AlbochtenGrophlcs/DeslgnlBnon Robertson, Supv . Dione JohnsonEdwono Colemon . Jone O senPhoiogrophylLes Schofer, Mgr . Bnon PnnceColhy D Woisonftoducllon Asslstont Connre PifisTypogrophersiSuson W Shipwosh . Nolo CoonsSubscrlber S€Mcasr Co.lnre 5c loferAdvsrflslng B ll LockordSpeclol AssistontslTrm C Sms. -lenn/fer RolhEdllorlol BoordiVerle Ackermqn . Roymond BoberJruman Dolor . Dovd JeremrahJohn Row ings . E mer L TownsJock Widzen . Wendell Zrmm-ormon

STATEMENT OF PURPOSE

Thrs rnooo2 rie 's cornm fled lo ltle h61c{|c furdorienro sol rhechrsho.lo lh, bbrcorseporor on, mo.orobso ureslhe q c{rly ot lhe oco chuch, ond wn d evangelrol onAllhough no mogo2 ne or ndvduo cao st€ok 1or theo.€roi F!.do.r€nloi sl rrio/erieni I rs crj cbstre lc crsfleo lorum ro encouoge Chr sl o. eoders ond Joles.nen rodefend bbco CNtoniV We w aamne molleG olconlem@rory rnle'esl io o Cfrslo^! p.o/drnS o^ orrefOrscuss m of d l€lg-anr op.ons o. .eevonr ,ssLres TheFundonr€nlolist Jounolwi oso €oilm ou hslory .lndher loqe os ,€ c6 pc.l lhe woylolhe tuture

Funcloh€ntolid Jorrnol s pLro shed rlonlh y I I rssle: pe.

t€or try Oidlme Gospe io{i Posioge s pnd or,-j4'chbug Virg n o. ond odd I ono nxr I ng oltces Adr)lesso I colesgnidence To Fundorentollst Journol, -.nchbLrrg.vrg na 245tA. (8CA) 528 4112Conodlon Ofilce: Bot m5. P chmond H . O.tcl o rr'C4\8Subtcdpllon: Sl2 o \eof (ll ssLret.uS CJulscle U Sodd 55 (tr) pe, veo FDsloge pre@rd u s cLJrencv 5? C(]

Chongc ol Ad<lraa!: \r',ten .xder ng o cnonge d oddessp eos€ rerun ylu o d mo r.g obe o c.q wrn ihe ne,toddress Al ow e ghl w€eks lor o chonoeAdve ldnC: Fundomento Lst Joumo. AC!€d sing Oiilce.222C ra^g^.me W)d .rnc61Jn9 viq^'a 24514 (\aA)!28-4112Subml|tlont: MonLrsq pls subm ned b Fundomentollsilounol shold rre occomFnn'ed by sernddressed€n\eqres ond rerur posroge fub sher osslmer .orespons b L ly tor relun ot !.so c led motef o Monlscr prsu.occompon ed b! relun prstoge w .ot be rellned lo

A mdeno r. lh s ssLre s slblect lo Ll S o.d .rerncr oncccp\,rghl rows Pe.m Es|on lo reF ocllce musl be .t)lorne.lby vr,r qg ro F rnd(rn€ntollst Joumol.O 1985 Old lrme Grsp€ rr'trINe lt\er aclr'edEed qcdLJcls, w[ers t€o cg co 'ros'rons.n.{ ed lor o conle.it n Fundomsntollst Joornl sho{r d beco^sdeied os endoised by no. lhe ofic|ol @s t o.l ol rhemoQozne lr Crd nrne Cosp€ NlrjPOSIMASIIRT Send ocldress chonges ro FundomenlollstJourml,subsdts SeMces. Lrnchbue vrg^lo 2!5rr'

? WHAT OPPONTANITV ?What opportunity in life would a young person

have with daily experience in:

SETTING AND REACHING GOALS

MEMORIZING SCRIPTURE

INTERNALIZING BIBLICAL PRINCIPLES

APPLYING CHARACTER QUALITIES OF CHRIST

INTERPRETING LIFE FROM GOD'S VIEWPOINT

DISCIPLINING SELF

DEVELOPING INNER MOTIVATION

a system of learning to help build thesepeop le K . l2 , Co l lege

For intormation onqua l i t ies in young

Contaci:Accaleraled Christian EducationPromotion Department2600 A.C.E. LaneLewisville, Texas 7506712141 462-1776 Tho Charactar Solullon

8 FurdomenlqlistJournol

Everylhing youVe olwoyswonled lo osk him butnever hod the chonce.

Just the nome Jerry Folwell evokes o myriod of descriptive od-jectives, Visionory, Controversiol, Committed, Zeolot, Devoted.Potriot. Despised. Respected. Concerned, Crusoder. Destructive.Hero. Norrow. Admired. However you describe him, you'll wont towotch his new show "Jerry Folwell Live," Sundoy nights on coble'sSuperStotion WTBS.

During the show Folwell will comment on current events ondcontemporory issues, And - vio o live phone-in segment - tolk withyou, Ask him onything, He will be glod to help find on onswer too difficult question, problem, or conflict. Tune{n, Phone-in, He'll bewoiting to heor from you,

Sundoys, I l:O5 pm ESTlO:O5 pm CST,9:O5 pm MST, 8:O5 pm PST

SuperstationI VTBS

Cables most popular network

JERRY FA_WELL COMMENTS

The world *inturmoil. We darc not

neglect our grcatestopportunity to show the

world that trueChrtstianitv works in the

hour of crisis,

s America enters the secondhalf of the 1980s we face manycrucial and complicated issues

that we can no longer ignore or leaveunanswered. Innocent people are suf-fering because of our neglect. Somearsue that Christians have no businessshiping the affairs of men inside oroutside our nation. But if we refranfrom involvement, I believe we will suf-fer the conseouences.

Abortlon: il,turder of the Unborn.Abortion is the greatest moral andsocial issue of our day. We should bemore concerned about the wrath ofGod for the continued slaughter of theunborn than we are about the armsrace with the Soviet Union. We mustcontinue to press forjudicial and legis-lative reform to halt the slaughter of1.5 million irmocent unborn babies eachyear. We need to establish hundreds offull-service maternity residence homes,crisis pregnancy centers, and adoptionagencies to accommodate tle more thanI million women who will need our ser-vices as an alternative to abortion.

Nuclear Arms Race. The arms racehas been a 4O-year marathon towardwhat many fear could lead to universalannihilation or capitulation to nuclear"blackmail." Fortunately, because ofthe leadership of President Reaganduring the past four years, the Sovietshave come back to the negotiatingtable. While we must deal with theSoviets from a position of strength, wemust press for meaningful and verifi-able arms reductions as a sensiblesolution to the tension between ournations.

Communist Thrcat In Cenfial Amer.lca. The threat of Communist exoansionin Central America must be airested.Nicaragua is gone and El Salvador istottering. Regardless of what one thinl<sof the Marxists, they usually keep whatthey steal. We must urge the Congressto support programs that will help ourneighbors defend themselves. We can-not turn our backs on our friends intheir hour of need. If we let Central'lO FundomentolistJournol

Ihe Issues of 1985

America gq Mexico will also fall. Mil-lions of "Feet Peoole" will flee acrossour southern border seeking asylumfrom Communist aggressors. Their free-dom runs, no matter how much wesympathize with them, will complicateour economic and military problemsworse than ever. Our friends to thesouth need and deserve our heln now.

Starvatlon ln East Afrlca. Millionsare starving to death in the East Africannations of Ethiopia, Sudan, and Somaliabecause of the terrible drought. In theareas from Kenya to Zimbabwe watersupplies are being threatened. Reliefagencies in the United States are re-sponding with food supplies. However,in Ethiopia, where the need is the great-est, the Marxist government is actuallypreventing supplies from reaching thosethey claim are "dissidents." The realtragedy is that the economic policiesof the Communist government are asmuch to blame as the drought for theatrocity of Ethiopia. Therefore, God'speople must provide help by establish-ing feeding stations in Sudan, acrossthe border from EtJriopia Surely in ourland of plenty we can find the meansto feed those starving multitudes

Segregatlon ln South Afrlca. In myrecent debate with Senator Kennedy at

the National Relisious Broadcastersconvention in Wa-shington, DC., thesenator decried the racial iniustice ofapartheid policies in South Africa. Hewent as far as to suggest economicdisinvestment and church-led protestto bring an end to such policies there.I too believe that apartheid is wrongand must be eliminated. However, I amstrongly opposed to coercion and dis-investment, which would leave 150,000blacks who work for American como-rations unemployed. Progress towirdracial justice and equality is being madein South Africa. Coloreds and Asiansnow have the vote. Commerce and busi-ness are now integrated. Major changesare beins made in education. The eco-nomic aid literacy rates of blacks inSouth Africa are the highest in all ofAfrica. We must do everything we canto further the elimination of apartheidpolicies, but we must not do anythingthat will destroy the progress that hasalready been made South Africa is ourstrongest ally against Communist ex-pansion on the African continent. Evenher Communist neighbors like Mozam-bique are dependent on her food sup-plies for surviral. If South Africa falls,the entire resion of southern Africafaces the posiibility of plunging intoeconomic collapse and starvation likeEast Africa.

The world is in turmoil. Help isneeded everywhere. God has chosen usto live and minister at such a time. Wedare not neglect our responsibility, forit is also our greatest opportunity toshow the world that true Christianityworks in the hour of crisis. let us bepatient with our friends, and our ene-mies, as God and history have beenwith us. We who believe in the lordJesus Christ and acceot the Bible asthe Word of God must always predicateour convictions upon the principles ofthat insnired Book. With love for Godand respect for all men. let us recom-mit ourselves to our responsibility toall peoples in all lands. We owe it to ourchildren and our children s children.l

NEW MINISTRIES COME AND GO . . .

BUT.O'

FAMILY ALTAR ENTERS THEIR

42*O YEAR

We invite you to join us daily for the Family Altar Program as it begins its 42ndyear in broadcasting. The Family Altar Program can be heard Sunday thruFriday throughout the United States and many foreign countries.

PLEASE WRITE US:Roloff Evangelistic Enterprises, fnc.

P.O. Box 1177, Corpus Christi, Texas 78403

Exclusively Represented by Paragon Advertising o P.O. Box 335 r Florence, Kentucky 41042

- , rN rT \n N ,4 t rN rTn I rO^ , 4 T / \ nn \ /TU I \L ' f \V I t r I \ IAL I J IV I I \ ' 'N Y

was on an airolane bound forLynchburg aftei attending a con-ference at Indiana Universitv.

sponsored by the Anti-Defamationl,eague of B'nai B'rith. Tired of readingthe official magazine of the airline, Ilooked through my briefcase at someof the materials I had received at theconference. I picked out a book en-titled Auschwitz: Beginning of a NewEra? Rellections on the Holocaust, and,began to read. As I read the heart.wrenching testimonies of the deepesthuman sufferings, it was as if I weretransnorted back in time to an era wewould prefer to forget. It was a pain-ful exercise, and I fought the over-whelming urge to break down and sob.I kept asking the question, "Was I toblame?" I knew I was not even livinsduring the Nazi nightmare. I ponderedl"What would I have done had I bcenthere? Would I have resisted and beenwillins to die with the Jewish com-muniiy or would I, like so many Prot-estants and Catholics. have iustifiedmy silence on the grounds ihat theHolocaust was not really my prob-lem?" These are questions that wemust all face as we look back on thisabvss of human depravitv.

The Holocaust, which occurred be-tween 1933 and 1945, was a consciousattempt by the Nazi regime to ehmr-nate all of European Jewry. The statis-tics of this genocide are so staggeringthat they are difficult to comprehend.A total of 6 million Jews were mur-dered, including over 80 percent of theintellectual and cultural leadership ofthe community. In 1944, under thethreat of the advancing Allied armres,the rate o[ extermination was in-creased so that 10,000 Hungarian Jewswere killed every day. The continuedexistence of the Jewish communitywas in ouestion as a result of this terrible event. Perhaps the best way to

12 FundqmentolistJournol

Reflections on theHolocaust

by Edward Dobson

understand this tragedy is to hearfrom some who lived through it. Listento the testimony from criminal casenumber 40/61 in the District Court ofJerusalem as quoted in Auschwitz:Beginning ol a New Era? (p.16).

Witness, Yosselevscka: We weredriven: we were alreadv unoressed; the clotnes were re-moved and taken awav: ourfather did not want to undress,he remained in his underwearWe were driven up lo the grave,t h i s s h a l l o w . . . .Attorney-General: And thesegarments were torn off his body,weren't they?A: When it came to our turn, ourfather was beaten. We prayed,we begged with my father to un-dress, but he would not undress,he wanted to keep his under-clothes. He did not want to standnaked.

Q: And then they tore them off?A: Then they tore off the clothingof the old man and he was shot. Isaw it with rny own eyes. And thenthey took my mother, and she said,let us go before her; br.rt they

caught mother and shot her too;and then there was my grand-mother, my fatlrcr's mother stand-ing there; she was eighty yean oldand she had two children in herarms. And then there was myfather's sister. She also hadchildren in her arms and she wasshot on the spot with the babiesm n e r a r m s . . . .

And yet with my last strengthI came up on top of the grave, andwhen I did, I did not know theplace, so many bodies were lyingall over, dead people; I wanted tosee the end of this stretch of deadbodies but I could not. It was im-possible. They were lying all over,all dying; suffering, not all of themdead, but in their last sufferings,naked: shot. but not dead. Chil-dren crying "Mother," "Father"; Icould not stand on my feet . . . .

I was praying for death tocome. I was praying for the graveto be opened and to swallow mealive. Blood was spurting from thegrave in many places, like a wellof water, and whenever I pass aspring now, I remember the bloodwhich spurted from the ground,from that grave. I dug with myfingernails, but the grave wouldnot open. I did not have enoughstrength. I cried out to my mother,to my father, "Why did they notkill me? What was mv sin? I haveno one to go to." I siw them allbeing killed. Why was I spared?Why was I not killed?This following passage from the

Nuremburg trial further illustrates thisindescribable human suffering. This istlrc testimony of a Polish guard atAuschwitz (pp.9-10).

Witness: Women carryingchildren were (always) sent with

W nust hear thescreams of the children.

smell the stench of death,fel the pain of suffering

and never forget!

them in the crematorium. (Chil.dren were of no labor value sothey r.vere hlled llre mothers u,eresent along, too, because Separa-tion might lead to panic,hysteria---wh.ich might sl6w upthe destruction prociss. and thrscould not be afforded. It wassimpler to condemn the motherstoo and keep thines ouiet andsmooth.) The'childin were thentorn from their Darents outsioethe crematorium-and sent to thegas chambers separately. (At thatpoint, crowding more people intothe gas chambers became themost urgent consideration.Separating meant that morechildren could be packed inseparately, or they could bethrown in over the heads of adultsonce the chamber was packed.,When the extermination of theJews in the gas chambers was atits height, orden were issued thatchildren were to be thrownstraight into the crematorium fur-nacrs, or inlo a pit near the crema.torium, without being gassed first.Smirnov @ussian prosecutor):How am I to understand this? Didthey throw them into the fire alive,or did they kill them first?Witness: They threw them in alive.Their screams could be heard arthe camp. It is difficult to sav howmany children were destroyed lntnls way.

Smirnov: Why did they do this?Witness: It's very difficult to sav.We don't know whether theywanted to economize on gas, or ifit was because there was notenough room in the gas chambers.

These descriptions defy comment.But we must hear the screams of thechildren, smell the stench of death, feelthe pain of suffering, and never forget!As Christians we cannot tum our baikson this chapter of history. To dismiss itas someone else's problem is to sowseeds of apathy that would permit thegenocide to occur again. To justily it onthe grounds that the Jews deserved itsince they crucified Jesus is abhorrent.

I have been angered at the cold andcalculated attitudes of those who killed.Did they have no sympathy at all? Howcould they justifu their actions? Werethey void of all human decencies? Onthe other hand, I have been touched bythe courage of those who suffered, and

the dignity of tlrir final hours. There rssomething both tragic and glorious inthe suffering of irmocent people. Thisyear, 1985, is the 40th anniversarv of theind of the Holocaust. While we cannotchange the past, we can leam from it inorder to prevent it from happeningagain. Lr this year of commemoratron,we need to listen to the words of a littlegirl named Alena. She wrote them in adeath camp @.414).

I'd like to go away aloneWhere there are other, nicer

PeoPle.Somewhere into the far r.rnlinown

6N;

There, where no one kills another.Maybe more of us, a thousand

strongWill reach this soalBefore too long.-

She didnt!

I Portions of this article are taken fromAuschwitx Beginning ol a New Era?Rellectiotts on the Holocaust bv EvaFleischner, 01977 KTAV PublishinsHouse, hc. Used by permission olCathedral Church of St. John the Divine.New York.

' Four Americon br€okfosis' Monilo oirport tronsf€rs' Trovel wollets' Flight bog' S€rvlc€s ot protessioncl tour6SCOn

FOR ADDITIONAT INFORMATION WRITE:Old Time Gospel Hour Trovel o Lynchburg. Virginio 24514

une 24 -July 4, 1985

wilh oplional excurcions loHong Kong, Chino, or Howoii. Phlll@re Nstorc ore dskitp Americon paslors to help them

wlfh o dynomlc effott lo evotgelae fheir notion. GOSPELALIVE '85 wil ploce U.S. posfots ond evangelistic teoms inlocol church sponsorcd city-wide reivol meetings ocross lhePhlllpplne lsldn6,

. All postors lnvolved wlll be soul-winning Fundomenfol Boptists.Therc is dn octive midstry ovoiloble not only for pfeachers.but for personol wokerc, youth postors, musicions. athlefes,professlonols to speok to civic clubs. ond ony olher loymenintercsted in missbns jvowelism.

. Filipino churches ore askiw Amerlcon churches lo under-write their own postors ln lhis lnvqfmenf in evatpelism. Yourchurch is osked to consider sending the pastor drtd somehelperc, Postors who conT corne ore urged to proy andsend tinanciol supptf for GOSPEL ALIVE A5.

BASIC PACKAGE PRICE: $1,287.OO(per person, double occupqncy)

P ce lncludes:' Tronsportotlon vio PhillppineAlrlln€s to/from Son Frorciscoond Monllo' Accommodotions ot FlrstCloss hot€ls' Four dlnners

or coll: I-800-446-5000, ext. 2291Aprll 1985

. The Nqme Thot Meons EvefihingIn Audio ond Video Equipmenl...

From the BEST Names in the BUSI/VESS...

son Ful l l ine of Industrial and Consumer equipment4* Call for complete details and specifications.

r\4 oDE L #WV 777$45OO wi* r zxt rens

Call lor palcos onModels WV 555end WV 888

a 3 Tube Camerasa Editing Systems (both 3/4" and VHS)a Special Effects Generctorsa Monitorsf Studio Accessories

Studio Aua tythree tube

cameras thatare compacr

and l ightweight

PRODUCTION AUAILITY that shows the difference lndustrial 3 tube cameras- with 600 lines of resolution.t!,

f . . r MODEL # KY 31OSUPER SPECIAL.,,

$585O wim r zxt rens

I \ , IODEL * BY 110

5328O wtn roxr rens

Model # 330 sertes l l$1189

Hard Dust Covers S18.50

Designed balance between speed, qual i ty and ruggeddependability. High speed prcduction with qualitymusic coDv.

a Heaw Dutv A.C. Motors a Slaveablea Auto Rewind a Ball Beaing Pinch Rolletsa Channel Select a Erase Headsa lndividual Channel a Speed: 30 tape inches

Volume Controls per second

Professtonal n:sults

ffiKODAK;;

Kodak slide projectors available..call

Super Value...

s679

We :rre c non-profit wholesnle missioncry-cids orgonizction.Writ 'e Ior iree speci/ icot ions ond co/o/oq ol othel vrdeo ond oudio equipnrenl ovoi/obie thru...

fcy Cole, Director

a Rutl! A LtghtweehlI Balanced Lens Systenja UDlomt Lpht Ptotcctto.

Model # 90/14s169.9s

cASSEttE fApES- ----------l vldeo Tapos -rgthrn- - | Ar.ll.hla hv

_tffEsft( . 1 t . \ o . R r \o r ( l f g l | l ) r { l o r ) l { ) o . l ( x ) ; o l ) l ( x )0 ; ( x ) r r rOOr rL r I AYS l l ab lO by . "

c-62 r:nn nn ltgL-U JU lvr's

maxell92 min. . .15 .11 .43 .11

Pete Renfrow, Office ManagerArkonsos 72701 / (5Ol ) 521- t758Rt 4 Box 384 / Foyettevi l le,

r r r N r r \ n r f N r T r ^ r N r r / ' \ / ^ l r aI UI \ ,AIVI I I \ IALJ I I \ T( 'UUJ

by Elmer L. Towns

J,| t anv sculptors and paintersffl,/f have portrayed Christ on the

4 .V .1. cross, but the catalyst ofChristianitv is the emptv cross and theempty tomL. "He is not here," said theangel. "He is risen, as He saidl'

Since the Resurrection is the funda-mental truth of Christianity (1 Cor.l5:14), if critics can raise questions ordisprove its veracity, they will have suc-cessfully crippled the faith in generaland destroyed individual faith in par-ticular. The main onslaught is centeredin the question, "Is the account of theResurrection an accurate historicalrecord of what really happened?"

The science of historical research isan attempt to gather, analyze, arrange,and interpret facts from the past. Wlenthis is done the researcher arrives athistorical objectivity. \et, in Kerygmaand MythRudolf Bultmann denied theResurrection by stating, 'A historicalfact which involves a resurrcction fromthe dead is utterly inconceivablel'

Critics offer many theories in an at-temDt to deny the Resurrection. Somesay ihe disciples stole the body. Thisview oersisted in New Testament times.Matthew records that the priest bribedthe guards to spread the tale, "Hisdisciples came by night, and stole himaway while we slept" (Matt. 28:13). Inanswer to this charge, Origen, an earlychurch father, declar€s t}tat men do notrisk their lives for a lie (Acts 7:59-60;12:2). R. M. Reimarus in his 1778 TheGod ol lesus and His Disciples, said thedisciples stole His body and said Hewould soon return as the people'sMessiah.

The Swoon theory suggested in 1828by Paulas, a German, claims that be-cause of the short time on the cross,

Jesus was taken down in a deathlikeswoon (perceived as death by the sol-dier). The cool grave revived Him, theearthquake rolled the stone away, andHe stripped off His grave clothds andleft them in the tomb. Dressed in agardener's clothes (why Mary mistookHim), He went away to meet His dis-ciples in the Upper Room.

ln The Passotter Plot, Hugh Schou-field presents a more sinister planby implying that Jesus felt He was aprophet, studied the Old Testament,and realized He must suffer for the sinsof Israel. He orovoked the Jews andprodded Judaj to betray Him. He knewthe body would not be left on the crossover Passover, so He allowed Hirnselfto be crucified. He had arranged forthe code word "I thint," to signal some-one to give Him a knockout drug thatmade it appear He was dead. Joseph ofArimathea was part of the plot andrushed to Pilate to get the body, butunknown to them, Jesus' side waspierced and He died by mistake. Jesushad olanned His fake Resurrection andtold-them to meet Him in Galilee. Hisbody was mistakenly placed in thewrong tomb, leaving the original tombempty. The women and disciples cameto the previously designated tomb, butHe was not there. A young man (perhapsa gardener) at the tomb told them, "Heis not here" and pointed to the correcttomb and said "Gol'They misunder-stood and thoueht he said "Go tell."While this was ipopular novel, and adifferent explanation of the Resurrec-tion, its interpretations are not consis-tent with historical data,

Kirsopp Lake wrote The Resurrec-tion ol Christ in 1912, analyzing whathe called "the facts behind the resur-

rectionl' He suggested there were sev-eral tombs in the area where Jesus wasburied, so the women and disciples hadgone to the wrong tomb.

Modern theology has producedseveral views that accept the reality ofthe Resurrection while denying itshistorical validity. As paradoxical as itmay sound, they hold that the Resur-rection was not suPernatural in pasthistory but its spiritual nature tran-scends historv: therefore the Resurrec-tion is real whether or not it is history.This view is not subject io proof, nordo they seemingly care if it is verified.

In The Theology ol the Resuruec-tion, Walter Kunneth proposed, "Theresurrection is clearly rooted in historyalthough it is not in itself a historicalfact." He suggests a dual level for inter-preting history-what may be non-supernatural in this world is super-natural in another world. He states,"The realitv of the resurrection ofJesus lies beyond our earthly cate-goriesl' When we question where thisnon-earthly Resurrection took place, hesays that the Resurrection is a "primalmiracle beyond the bounds of the rm-manent worldl' In Re suftection of lesusCfirist, Reginald Fuller suggests, "Itwas not a 'historical' but an eschato-logical and meta-physical event occur-ring precisely at the point wher€ historyends, but leaving its mark in historyl'Therefore, we find the latest attack onthe Resurrection denies its "historicity"but affirms its reality.

Spawning from the modem theolog-ical approach of the Resurrection arethree prominent naturalistic theories.The most favored is the SubjectiveVision theory espoused by RudolfBultmann who states, "The historian

Aprll 1985 15

can DerhaDs to some extent account forthat-faith-from the personal intimacywhich the disciples enjoyed with Jesusduring His earthly life, and so reducethe resurrcction appearances to a senesof subjective visions." George Hansonaptly describes this theory in his bookThe Resurrectton and the Lile l:v refer-ring to the apostles and wiinesses as"well-meaning, perfectly honest men,but fanatics and visionaries, carriedaway with the exuberance of their ownfancy, and that their visions of theirMaster after His death were simply ex-ternalized pictures of an excited imagi-nation and had no reality outside theirown expectant and highly sensitivemindsl' But this view is riddled withdifficulties. How could such risionsarise to a fearful and scared band ofmen who did not understand or expectthe Resurrection? Why was it that thesubjective visions began on the thirdday and not on an earlier or later date?

Another theory is the Telegram orObjective theory Rooted within thistheory is the concept that Christ com-municated with His disciples throughmvstical messases. In Did lesus Risefr"om the Deadl Alexander Thomsonstates. "The bodv of Christ was notrisen from the grave, but the glorifiedspirit of Christ, producing visions ofHimself for the comfort of His dis-ciples, as if sending telegrams fromHeaven to let them know that all waswelll ' However, Scripture does notdescribe Christ's entrance into heaverrin a lowly and meek fashion like Hisentrance to Jerusalem on Palm Sundav.but rather as a l r iumDhant ascension(Heb. 2:14-15; Col. 2:15).

The final theory is the Mysticaltheory, simply adapting Resurrectionconcepts from other nations and imple-menting them into their religious pro-grams. L.ouis Berkhof in SysrematicTheology denounces this view: 'A newmlrhical school has come into exislence,which discards. or at least disoenseswith, theories ofvision and appirition,and seeks to account for the resurrec-tion legend by the help of conceptionsimported into J udaism from Babyloniaand other oriental countries."

Surely the Resurrection was an eventin heaven that had reverberations rrrspiritual realms. Also, when Jesus arosefrom the dead, He was not restored tonormal human life. but to a new sDnereol ll le. lnese lacts grve some supporrto those who interpret the Resurrectionin a "nonhistorical" way. But the Resur-rection was both a historical event on16 FundqmenlolistJournql

earth and a metaphysical phenomenon.To deny the physical while affirmingthe soiritual is to misintemret themeaning o[ words, deny objeciive prin-ciples of interpreting history and oper-ate from a mistaken bias against thesuDernaluml.

Since history is an analysis of his-toricalcause and effects, the historicalResurrection is the result of a historicalcause. The effects cannot be explainedby any other cause than the Resurrec-tion of Jesus Christ from the dead. Inlesus and the Cospel, Denny capturesthe historical veracity of the Resurrec-tion in his remarks: "The real historicalevidence for the resurrection is the factthat it was believed, preached, propa-gated, and produced its fruit and effectin the new ohenomenon of the ChristianChurch, long before any of our gospelswere written."

The historical proof of the physicalResurrection of Jesus Christ abounds.The three prominent arguments are theempty tomb, the appearances to thediscioles. and the transformation of thedisciples because they saw the Lord.Other arguments include: the rapidemergence of the church (a fellowshipof like believers) which claimed to bethe bodv o[ Christ. who liled in their

The Resurrectiont ^ t . ,or cnnst grves meailng

to life on earthand life after death.

midst and empowered them for godli-ness and service: the testimonv ofvarious individuals and groups of peo-ple who claimed they saw, conversedwith. and had fellowshin with the resur-rected Christ; the translormation of thesoul; a Christ-hating persecutor likePaul became a fervent oreacher of JesusChrist; the testimony by Paul and othenthat the resurrected Christ indweltthem in the i r physica l l i le on ear th: ahermeneutical conviction by the emerg-ing church that correlated the death,burial, and Resurrection of Christ rvithOId Testament references to the Jewishexpected Messiah; the production of abody of literature (New Testament) thatcomprehensively, completely, and his-toricalJy explains the purpose. cause,and effect of the Resurrection of Jesus

Christ in a consistent system that cor,responds to the rest of Scripture; theinability of the Jewish leaders to dis-prove the Resurrection in the very citywhere Christ died and was buried; theuse of Sunday as the Christian day ofworship instead of the Sabbath; theconversion of James, the brother ofChrist, who was opposed to Christianteaching before the Resurrection butlater assumed an active role in theJerusalem Church; and the testimonyof Ignatius of Antioch, who was bornaround a.o 30. He was later martyredby Emperor Trajan (e.n 97-l l7). In thelast instance when Ignatius was thrownto the beasts in a Flavian amphitheaterin Rome, he wrote: 'As for me, I knowthat even after His resurrection He wasin the flesh, and I believe this to betrue. For, when He came to those whowere with Peter, He said to them: 'Take

hold on me and handle and see that Iam not a spirit without a bodyl Andassoon as they touched Him and felt Hisflesh and pulse, they believed. It is forthis reason that they despised death andeven showed themselves superior todeath. After His resurrcction He ate anddrank with them like anyone else with abody, although in His spirit He was onewith the Father" (Ignatius of Antioch,Epistle to the Smymaeans, chapter 3,reprinted in Francis Glimm, The Apos-tolic Fathers, Washingon: The CatholicUniversity of America Press, 1962).

Therefory the Resurrection of Christis the foundation of a worldview thatgives meaning to life on earth and lifeafter death.

H istorical verification cannot giveone faith, even if it is an accurate veri-fication of the Resurrection. But onecannot have faith without an objectthat has credibility (biblical faith is notblind faith). Biblical faith cannot haveas its object that which is untrue orthat which has no reality (if an inter-pretation of an event such as the Resur-rection is inconsistent with the facrs cudoes not correspond to the existingworld, then it is not true). Since biblicalfaith involves an inner commitmenr rohis understanding of God, an honestperson could not commit himself infaith to that which he inwardly knowsis false nor faith that he believes doesnot exist. Therefore, a person could nothave biblical faith with an interpreta-tion o[ a nonhistorical Resurreclion.

I Elmer L. Towns is dean of theB. R. Lakin School of Religion, LibertyBaptist College, Ly nchburg, Virginia.

BtJI\|YAIVS

nder the glass on my desk top is a quote from Bunyan'sPilgim's Progress depicting Christian's visit to the house of the

\r/ Interpreter, where he beholds some interesting pictures. Onepicture is that of the true pastor.

Christian saw the picture of a very grave person hung up againstthe wall, and this was the fashion of it. It had eyes lifted up tb heaven,the best of books in its hand; the law of truth was written upon itslips; the world was behind its back; it stood as if it pleaded withmen, and a crown of gold did hang over its head.

This picture contains seven pastoral qualities. As a pastor, I woulddo well to measure myself against them. Where I fall short, I should

by Richard H. Boytim

scoK

apply myself by the help of the Spirit of God to grow taller.April 1985 U

The pastor's call. Christian saw "avery grave person." Being very graveindicates that he takes seriously thecall that is upon his life. He has an un-shakable need to preach and pastor.The Old Testament oreachers oftenspoke of their ministry as a "burden."There is a sobriety about pastoralministry.

This is not to say that there is noplace for humor, for a laugh, for a light-hearted good time. After all, "a merryheart doeth good like a medicine" (Prov.17:22). However, comedians belong onthe stage and clowns in the circus-notin the pulpit.

God's call upon a man's life must betaken seriously. It is a mandate to beobeyed, not an option to be chosen. Wedo not choose a calling, we answer it.

The pastor's communion. Bunyan'spastor is depicted as one whose eyes are"lifted up to heaven." In other words, heis a man of prayer. He looks to God asthe source of his strength and enable-ment to minister, and as the resourceto whom he can take his problems, peo-pre, anq pressures.

As a person of prayer, the man ofGod brings his failures and falls to theFather for cleansing by the blood ofChrist (l John l:7). He expresses hispersonal requests, and looks to God tomeet his own needs. As a reDresen-tative of the people he prays foi otherswho cannot or will not pray for them-selves. An important part of his dailycommunion is praise for what Goddoes and adoration for what He rs.

A mark of the godly pastor's Lordand Saviour was constant communionwith His Father. The pastor emulatesChrist in his own life.

The pastor's communlcatlon. TheInterpreter's picture showed thepastor as a man with "the best of booksin his hand." When it comes to oreach-ing, teaching, counseling, and thefeeding of his own soul, the pastor isa one-Book man. Nothins can be a sub-stitute for the Bible.

-

Some of us are bookworms. We areconstantly adding to our own librariesand borrowing from others. There isno evil in having and reading books.But in the pulpit, we must "preach theword" (2 Tim. 4:2).

Paul reminds us that "faith comethby hearing, and hearing by the word ofGod" (Rom. 10:17). God spoke throughIsaiah: "My word . . . that goeth forthout of my mouth . . . shall not returnunto me void. but it shall accomplishthat which I please, and it shall pros-

18 FundomentollslJournql

per in the thing whereto I sent it"(55:l l). The Word of God alone giveslight and life-salvation to the lost(1 Peter l:23) and sanctification to thesaints (John 17:17). The only authorr-tative message we have is theScriptures.

The pastor's convlctlon. Jesus said,"Out of the abundance of the heart themouth speaketh" (Matr, l2:34). Bunyan',spastor has "the law of truth . . . writtenupon his lips." Being a man of the Wordthe pastor secretes away the Scripturein his heart, from which it is translatedto his mouth.

Honesty, authority, and clarity arehallmarks of the pastor's speech. HesDeaks with assurance because hespeaks only God's truth. To be able topreach with conviction, the man of Godmust receive his messase from theTriune God. Jeremiah ld:10 tells us,"The Lord is the true God." Jesussaid, "I am... the truth" (John 14:6).The Holy Spirit is called "the Spirit oftruth" (John l4:17). Nothing less thanthe truth must ever cross the lios ofGod's pastors, whether in private con-versation or in public communication.

The pastor's consecratlon. If everthe description of godly, example-setting pastors such as Bunyan's wasneeded, it is in our generation. Bunyanvisualizes the pastor like this: "Theworld was behind his back."

Consecration means to be set asideunto God exclusivelv: not to beemployed for profane uiage. There wasa time when godly Christians livedseparated from the world. Now manypastors and periodicals speak freely ofHollyvvood movies, for example, andreview and recommend them. A callneeds to be sounded forth to oastors tolead the way, not just in singing, but inDractlce:-

The world behind me, the crossbefore me,

No turning back, no turning back

call upon a man's life

ln Why We Haven't Changed theL{zorld, Peter Gillquist challenges us toconsider that maybe the reason wehave not changed the world is that wehave allowed the world to chanse us.We need church leaders who will notjust show the way to move apart fromworldly standards and practices, butwho will let us see them lead the way.

The pastor's concern. The pictureof the pastor in the house of the Inter-Dreter "stood as if it oleaded withmen." In other words, the genuinepastor has compassionate concern forothers. He knows what it is to weepover, sympathize with, and feel for thefallen of humanity.

As his Lord was "moved with com-passion" (Matt. 9:36), the pastor seesnot masses of people but individualsto be reached for Christ. He does notmerely recommend that men be saved;he pleads with them, "Be ye recon-ciled to God" (2 Cor.5:20). There isurgency in his voice, compassion in hisheart, and tears on his cheeks. "He thatgoeth forth and weepeth, bearing pre-cious seed, shall doubtless come againwith rejoicing, bringing his sheaveswith him" (Ps. 126:6).

The pastor's crown, Not yet uponhis head, but suspended in waiting isthe crown of reward reserved for thefaithful pastor. Bunyan says it likethis: "And a crown of gold did hangover his head."

To other shepherds Peter wrote,"Feed the flock of God . . . . And whenthe chief Shepherd shall appear, yeshall receive a crown of glory thatfadeth not away" (1 Peter 5:2,4). It isnot yet time to rest on laurels. Therewird comes at the judgment seat ofChrist. Now is the baule, the building,the bringing of people to Christ. Butover there awaiting is the crown-the"well done," the smile of approval ofthe Inrd. Paul anticipated it (2 Tim. 4:8)and so does the faithful oastor.

Is Bunyan's description an unreach-able goal? I think not. But only Christcan enable the man of God to achieve it(Phil. 4: I 3). [et's not have this picture ofBunyan's pastor merely on paper underglass. let's have it written on our hearts,for "as he thinketh in his heart, so is he"Prov. 23:1.

I Rlchard H. Boytlm is pastor ofFellowship Baptist Church, Drumheller,Alberta. He was formerly professor ofpastoralia at Northwest BaptistTheological College, Vancouver, BritishColumbia.

is a mandate to beobeyed, not an option

to be chuen,

s

POTITR'S CLAY

by Robert E. Coleman

sermon in a nursing home might em-phasize the hope of Christians inneaven.

Usually the service should be con-cluded within 20 to 30 minutes, andoften you may have to conclude withinl0 minutes. Brevity is even more essen-tial when you have several services atdifferent places in the building. If youconduct the services in a sincere andsympathetic manner, you may be sure .that the audience will appreciate it andwanr you ro come agarn.

In some instances, a Bible studycar-r be more beneficial than a worshipseruice. But no matter which approachyou use, give an opportunity, perhapsbefore the prayer, for those with per-sonal needs to share their burdenswith you. Of course the individualsituation will determine what sort ofappeal you should use, but try to dosomething to register your concernwithout being bothersome.

Deal personally with those who askfor help. If possible, try to work alonewith those who have requested to talkwith you. In this type of ministry, thereusually are those with deep spiritualneeds. Having good literature on handis helpful, but if you plan to leave anyprinted matterbehind, be sure to clearit in advance with the institutionofficials.

Finally, follow up the meeting withcontinuing concern and helpfulness.Let the people know when you willvisit them again. Sometimes you canarrange follow-up calls to people whoneed help, and you certainly can corre-spond with them. For many, your min-istry may be all the spiritual influencethey have ever had, and if you do notwin them now, perhaps no one will.

I Robert E, Coleman is director of theSchool of World Mission andEvangelism, Trinity EvangelicalDivinity School, Deerfield, Illinois. Heholds a Ph.D. from the University ofIowa, Iowa City.

Aorll 1985 l9

Reaching Special Peoplethroughout the Year

n every American city there arepublic institutions that care forpeople in trouble. Jails, detention

homes, halfway houses, hospitals, andnursing homes are justa few examples.Churches are often in a position to helpand offer the ministry ofChrist, but alltoo often these opportunities for ser-vice are ignored by the church orrelegated to charity projects at specialtimes of the vear.

But people need the gospel and theministry of the church in each of theseinstitutions all year long. We have aresponsibility to examine the needsand make sure they are met. If we donot take the initiative in providingspiritual help, perhaps nothing will beqone.

Investigate the possibilities of ser-vice in your community. Contact theauthorities of the nearby institutionsand talk with them about their situa-tion. What do they need? Preaching?Singing? Counselors? Visitation? Canyou hold a service and give an invita-tion ? What about follow-up? If you andthe officials of the institution can agreeon a program, present the plan to yourchurch.

Next, challenge your people to offerservice to the community. Be specificand spell out what each person can doto participate. Perhaps certain groupsin your church, a Sunday school classor a youth organization, can sponsorsome phases of this program.

Set up a definite schedule of activity.Your church mav assume comoleteresponsibility for ihe worship servicesin an institution, or you may be sharingthe work with others. Sometimes theministerial association in a town willhave charge of arranging worship ser-vices and you may have to work intotheir schedule. If you're working intosomeone else's program, be understand-ing humble, and flexible.

Once you make a commitment, keepit. Be on tirne for each appointmentand leave promptly when your time

is over. Be sure to inouire about therules of the institution-you mav haveto speak softly, forgo- passing outliterature, or prohibit children from at-tending. Remember, in this siruation

At too ofteoopportunities for serviceare ignored or relegated

to charity projects,

you are the guest, not the boss. Youmust attend strictly to your businesswhile on the premises, or soon you willnot be wanted.

Cultivate the good will of the peo-ple, You will win respect just by keep-ing your word and keeping the rules.But go beyond this and do little favorsfor the institutional authorities. Leamto call them bv name. A birthdav re-membrance or an anniversary greetingmight open more doors than a dozensermons. The same goes for your rela-tionship to the patients or inmates. [€tthem know you are personally rn-terested in them, and your reason forbeing there is that Christ loves them.Keep in mind that your audience maybe beset by intense discouragernent,uncertainty, sickness, or guilt. Lifemay seem hopeless to them. They maybe lonely and forgotten. Such peopleare often ready to hear about a Saviourwno cares.

Make your services appealing. Thiswill require thorough planning in ad-vance, particularly in the areas ofmusic and message. Offer only the bestas you present Christ's message tothose who are most needy. Testimoniesare always appropriate. The messageshould be brief and to the Doint. Forexample, a sermon in a jail might em.phasize the forgiveness of sin, and a

C. H. Spurzf)e,on,s OaiginaL, Unobnfdged

NEW PARK STREET and METR0P0LITAN TABERNACLE PULPITS

ORDER FORM. Enclose paltnent. Order by

Vo lume number s : -City, State, Zip:

II PILGRIM, Box 66, Pasadena, TX 7750f

"Greatcst se rmon set in the English language" - Wilbur M. Smith

PULPITNEW PARK STREETV O L U M E S 1 - 6

YEARS 1855-1860(6 Volumes in 3 Bindings)

See Price Below Right

MTP vol. ?Year 1861

M T P . V o l . 8Year 1862

MTP-Vol. 9Year 1863

MTP.Vol . l0Year 1864

MTP Vol. r2Year 1866

MTP vol. 13Year 1867

MTP Vol . 14Year 1868

MTP-Vol . l5Year 1869

MTP-Vol . l6Year 1870

MTP-Vol . l7Year l87l

MTP-Vol . l8Year 1872

'.4

MTP-Vol . l9Year 1873

MTP-Vo l . 20Year 1874

1211,

M T P . V o l . 2 lYear 1875=#M T P . V o l . 2 2

Year 1876

:4i til&',-'t

-

M T P . V o l . 2 3Year 1877

.:

-IIBIfT

M T P ' V o l . 2 4Year 1878

M T P - V o l . 2 5Year 1879

M T P ' V o l . 2 6Year 1880

.t}II

M T P ' V o l . 2 7Year 1881

.::'--;

*aur-

M T P - V o l . 2 8Year 1882

:2' ' - f

V'fu

M T P - V o l . 2 9Year 1883

il8

M T P . V o l . 3 0Year 1884-?

M T P - V o l . 3 lYear 1885

tD"--

MTP-Vol- 32Year 1886

.

M T P - V o l . 3 3Year 1887

{?'" ry.

MTP-Vo t .34Year 1888

M T P - V o l . 3 5Year 1889

M T P ' V o l . 3 6Year 1890

M T P ' V o l . 3 7Year t 891

M T P - V o l . 3 8Year 1892- . ' -

Id-

M T P ' V o l . 3 9Year 1893

M T P . V o l . 4 0Year 1894

:..?E).

M T P - V o l . 4 1Year 1895

MTP Vol . 42Year 1896

.s -EffiE

MTP Vol . 43Year 1897

1=&

M T P . V o l . 4 4Year 1898-fr

F

SW

M T P ' V o l . 4 5Year 1899'a

M T P ' V o l . 4 7Year t90l

! & ,

M T P - V o l . 4 8Year 1902

M T P V o l . 4 9Year 1903

MTP Vol . 50Year 1904

; 6

l5F

M T P V o l . 5 1Year 1905

MTP Vol . 52Year 1906

a. F

FN

MTP Vol . 53Year 1907

(?,..-iD

9

MTP Vol . 54Year 1908

MTP Voi. 55Year lp09

{'#'&wMTP Vol. 56

Year 1910MTP Vol . 58

Year 1912MTP Vol . 59

Y e a r 1 9 1 3

MTP Vol . 60Year l9 l4

M T P . V o l . 6 lYear l9t5

vlTP.Vol .62l63Years l9 l6/ l7

Complete Indexto NPSP.MTP

PRICES. Vols. l-6 (NPSP), $60. Postage, $3.. vols. 7-6r (MTP), $12.95 each.. Vots.62163 (2 Vols. in l book), $15.95.

Posrage on MTP: $1.40 s ingl . r : 60 ' edcladditional volume. Set $27.00.

Check here for INDEX ($5.95)-

ls ltlelforeScrlplurol ?

by ktrry Burkett

to meet their own needs. But does rvelfare stop with the elderly widows andorphans? Unfortunately, in most ofChristianitv. it does not even includethem. Simily because Satan has mis-used welfare for his purposes does notmake welfare wrong. It is impossibleto read the Eoistles of James and Johnwithout recognizing the rcquirement tohelp others in need. John uses the lackof concern for the needs of others asevidence of lack of love (1 John 3:17-18).Therefore we know that the true Dur-pose of welfare (meeting the needs ofothers) is to prove (demonstrate) God'slove through us. An outside observerwould have to conclude that there is lit-tle evidence of God's love in America.That is exactly the conclusion many un-saved come lo. The church is m<treinterested in buildings, programs, andpromotions than in caring. Literally, weseem to be more interested in teachingthe gospel than in demonstrating it. Ifthe purpose for the giver is to prove(test) his faith, then the purpose for therecipient is to experience God's love. Inthe case of the widows or orphans, thatneed may be long term. For others, itcould be a temporary cirrumstance suchas an illness or iob termination.

s welfare scriptural? The issue ofwelfare is very clear biblically; weare to helo those in need. There

may be disagreements about how muchhelp is necessary and who should re-ceive it, but there should be no dis-agreement on the necessity to feed,clothe, and shelter the poor. Welfare forthe poor is biblical and necessary; thefact that the government has assumedthe function of caring for the poor doesnot negate our responsibility. No onecan realistically deny the fact that thechurch is no longer the prime mover inmeeting the needs of the poor-thegovernment is. Nor can there be anydoubt that from this base of govemmentwelfare the "Great Society" has grown.From this society developed many fam-ilies in permanent poverty. Because ofthis. manv Christians have becomeresentful of and indifferent to the realpoor It is time (past time) that Chris-tians assess the needs of the poor andthe spiritual benefits of Christianity inmeeting those needs.

The Purpose of Welfare"For the ooor shall never cease out

of the land: therefore I command thee,saying, Thou shalt open thine hand

Joon *rr lhe lockof concern for lheneeCs of olhers

as evldence of lockof love.

wide uato thy brother, to thy poor, andto thy needy, in thy land" (Deut. 15:ll).God's Word says that there will alwaysbe needs in the world around us. The ipurpose is twofold: one, to test ourcommitment to obedience (Man. 25:40);and two, to create an attitude of inter-dependence (2 Cor. 8: l4). We are admon-ished to meet the needs of the widowsand omhans because thev are unable

April 1985 2l

Effects of WelfareIt is interesting to see the contrast-

ing objectives of biblical welfare andgovernment welfare. The effects of shar-ing with others in need out of God'slove are threefold: a sense of fellowshinand belonging (2 Cor. 9:13); a stronge;family unit (l Tim. 5:8); and a high stan-dard for work. which orohibits laziness(2 Thess. 3:9-10). Unfortunately, the ef-fects of social or sovernment welfareare almost the oplosite. Why is this?Because the motivation is not love butpity or, even worse, guilt. When societytries to make up for previous wrongsby providing government welfare, theresults will be permanent dependenceand poverty. With the best of inten-tions, our welfare system traps peopleat the lowest economic level by indis-criminate giving. To qualify for sup-port, most recipients must show onlythat they are not working, not that theycannot worK.

Additionally, most welfare recipientsresent the system and ultimately thesociety that supports them. Why? Be-cause of the degrading method by whichthe funds are distributed and the stisnaattached to "takins someone el-se'smoney." Welfare mu-st be voluntary toexpress any kind of caring. Govern-ment welfare recipients must adopt anattitude of "you owe it to me" tojustifureceiving the money even if they havelegitimate needs. After only one genera-tion, a "welfare mentality" and perma-nent dependence develops. The tempta-tion of "free" money attracts more andmore recipients until finally there arefewer "givers" than "takers."Orlglns of Welfare ln America

Prior to the Great Depression of the1930s, providing welfare was the func-tion of the church. Not even the mostwild-eyed Liberals of that day wouldhave believed that tax dollars wouldone day be used to support families.The function of the government was toprotect our freedom from external at-tack. No government that engaged insocial welfare had ever escaped theravages of a "welfare mentalityj' It wasacknowledged that welfare was a re-sponsibility of the church. The NewDeal administration ended that orinci-ple once and for all in American poli-tics. Once the govemment got involvedin social programs (CCC, WPA breadlineetc), welfare became a political tool. In1964 the "Great Society" launched amassive welfare program that forevertrapped those who learned to expect it.Thire are now literallv millions of

22 FundomeniolistJournol

potentially productive Americans whohave nothing more to hope for than amonthly government handout. Doesthis abuse of welfarejustifu the lack ofconcern (action) on the part of God'speopteJ

Blbltcal AbsolutesChristians are given clear and abso-

lute direction about welfare in God'sWord. Fortunately, the standards forwelfare are also given. Indiscrirninatewelfare traps the recipients by makingthem dependent. Biblical welfare meetsneeds and always looks toward restor-ingthe individual back to a position ofproductivity.

Quallflcations for WelfarePoor-In Scripture, being poor lit-

erally meant those who were unable to

Or"u lhe governmenlgol lnvolved ln soclolprogroms, welfore

harnmo n nnlihr"nl lnnl.r,/\r\2\Jr t t\r \J l-2\,/u n \2\J t t \-./\-)

meet even the most basic needs. Thosewho were poo! not lazy, were vorthy ofsupport (Deut. 15:711, Prov. 19:17, etc.).

Diligence -There are many peoplewho ari lazv bv nature. Thev do norqualify for support and in faci requirea good swift kick for inotivation. Sup-porting these people is just as unscriptural as not supporting those withlegitimate needs. "He that labourethlaboureth for himself; for his mouthcraveth it of him" (Prov 16:26. AlsoProv. 19:15, 20:4, 24:33,2 Thess. 3:10,and so on).

Widows-A qualified widow is de-fined as a womin 60 yean or older,whose only husband has died (l Tim.5:310). In the first centurv it was ac.knowiedged that families iook care of

I their own widows. In our seneration thequalification could we de extended tothose who cannot get help from theirown families (divorcees included).

Orphans-lnterestingly, in the en-tire Bible the term "orphans" is usedonly once (Lam. 5:3). Being parentless

is a nearly impossible situation, notbecause natural parents do not die, butbecause all children belons to God'sfarnily. If Christians fulfiiled theirfunction, every child would have par-ents. Even if we cannot adopt them all,we most assuredly can care for theirneeds (material and emotional).

Benevolence-This is nothins morethan material'bbediencel' Welfaremeans long-term care; benevolencemeans meeting immediate needs. In-James 2:15-16, we are admonished tohelp those in need. It does not qualifythem as "poor" or "widows," but onlyas "destitute of daily foodJ' Such tem-porary needs can easily be the resultof illness, imprisonment, unemploy-ment, and so forth. Benevolence meansgiving to the obvious needs of another.

Li le style-ltgltmately, many Chris-tians ask what constitutes a need inanother's life. The Scripture seems toindicate a moderate lifistyle, but notone of poverty. "For I mean not thatother men be eased, and ye burdened;but by an equality" (2 Cor. 8:13-14).Reason would indicate that a need isrelative to the society and times. ACambodian's needs prcbably do not in-clude an automobile. But for manyAmericans. a car is necessarv for earn-ing a livelihood. Since therelre no ab-solutes on this issue. God seerns toallow individual discemment. However,the need for food, sheltex and clothingto survive are absolutes, and unfortu-nately there are many people in ourworld who are dying for tite lack ofthese "things."Chrlstlan Responslblllty

The truth is that Christians are do-ing a miserable job of caring for thephysical needs of the poor. If we can-not meet the needs of those around uswe will not meet the needs of those inother countries. Few churches todayhave any organized program for help-ing the poor of their own fellowship orcomrmrnity. Some have a "benevolence"fund to help meet some emergencies,but nothing to meet continuing needs.Obviously, vision and leadenhip comefrom the top down. If the church doesnot practici the "body" concept ofChristianity, certainly it will neverreach the unsaved community.

At present, the governments of theworld account for nearly 95 percent ofall the care to the aged ill, and impov-erished, and the evidence shows theyare using this aid as a tool to spreadatheism. Is it any wonder that the un-saved are rejecting Christianity? In the

matter of caring, it has become justanother religion rather than a "faithl'(Obviously, there are exceptions, andmany Christian organizations do a greatjob of meeting the physical and spiri-tual needs of othen, but they are few incomparison.) It is not a question of abil-itv or direction. Christians in Americahive the resources to do at least 10times what we are presently doing forthe poor, with little or no alteration oflifestyles. Many Christians are going tobe very ashamed to face the lord andexplain how they hoarded money forindulgences while others went hungryat the'same time. "And he said, This Iwill do: I will pull down my barns, andbuild greater; and there will I bestowall my fruits and my goods . . . . " ButGod said unto him, "Thou fool, thisnight thy soul shall be required of thee:then whose shall those things be, whichthou hast provided?" (Luke 12:18,20).

What Can We Do?Welfare was transferred from the

church because the church neglectedit. It can be recovered and the churchcan become a leader in caring aboutpersonal needs. This is not an option

from God-it is an imDerative. "He thatgiveth to the poor shail not lach but he

in the community. There should also bean outreach to starving people in othercountries. If the denomination does nothave a 'bare" program, then support agood, independent ministry that feedsthe hungry Each church should havea resource committee set up to counselfamilies in need to determine who doesand does not qualify. There should besuch an atmosphere of sharing and car-ing that members would feel as free toshare a financial burden as they woulda physical burden. Ultimately, withinthe Christian community there shouldbe health and child care centers, voca-tional training centers, employmentagencies, and the like, so that whenfaced with needs from the Christian <-rrsecular community, we could respondwithout relying on govemment "helpl'

I l:rry Burkett is director of Chris-tian Financial Concepts, Inc, Dahlonega,Georsia. He has authored several bookson fi-nancial concepts for Christiansand presently teaches seminars on thesubject throughout the United States.This article is adaptedfrcm Your Moneyin Changing Times. Used by permission.

lf the church does nolnrnnllna lha "hnrl /'

f - / t u \J t t \2w I1 1 \ r ^ - , , \ r \ r ) '

concepl of Chilsllonlly,celoinly I wll neverreach lhe uns1ved

communly

that hideth his eyes shall have many acurse" Prov. 28:27).

committed Christians should en-courase their church leaders to estab-lish a-body life ministry. A portion ofevery churchs budget should be desig-nated for needs in the fellowship and

OR R.ETURNTHE COIJPON BELOW.

Please send meinformation on Jobs

for p€ople with sawr. '

IIIL

YOUR CHURCH WON'TGET A SECOND CHANCE AT

A FIRST IMPRESSION

Growing churchesknow that people makedecisions. All the time.

A Stewart ChurchSign will help peoplemake the r ighl decisionabout your church. Thefirst time.

CALLTOLLFREE

TODAY!

LEARN HOW EASY IT ISTO EXTEND YOUR MINISTRY.

a7rCJ he

J.M. STEWART/^Aort'oralion

TOLL FREE r.aOO.237-392aFlorida (al3) 365.9304 COLLECT

Or WriteP,O. Box 2668. Sarasota. FL 33578

Jqbsforpeoplewith savor. q.'' 'Youare the sal l ofthe earth. -Ml.5:13

Hon do Jrou keep ]nour sarror? Bymaking yoursell useful to the Lo.d!One great way to serve Him is with ajob in a Christian organization.Is God calling you to use your skills forHim full-time? Contact Int€rcristo forleadson selected openings in over 2,O0OChristian ministries, missions,schools, camps, and local churches.Thousands of care€r and short-termDositions are available now. coast-to-i:oast and around the v/orld.CALL TOLI-FR.EE: t80O) 426-r342.(AK, ttr, WA, CANADA: (206) 546-7330;.

The Chrlstlan CareerSpeciallstsP.O. Box 33487

I saw this ad tn {Publication)

Aprll 1985 23

f

Hotu Soclol ls t'he GospePby Elmer L. Titwns

undamentalists are takingstands along the spectrum of aheated debate as to which has

priority-preaching the.gospel or rn-volvemen! ln soclal servrce programs.Some maintain that preaching is thesole aim of the church, and any type ofsocial action is outside the realm ofchurch responsibility. Perhaps theseFundamentalists are reactins to Liberalswho push the social gospel so srrongJythat they destroy any fervor for evan-gelism. On the other hand, some Fun-damentalists are opening their heartsand digging into their pockets to be-come their brothers' keepers, as theyrecognize the agonizing needs of peoplein their neighborhoods, their nation,and their world. The Bible gives ciearexamples of these two extremes. TheGood Samaritan bound up the woundsof a victimized stranger, but we do notread rhar he preached the gospel to him.On the other hand, Philip preached tothe Ethiopian eunuch but did nothingabout his social needs. When is it trmeto feed the hungry, and when is it timeto preach the gospel?

Historically, the church has been in-strumental in the dynamics of social

24 FundqmgnlolislJournol

fhe "soclolgospel"wos somelhlng qut:le

dr:fferenf from thecnr/lnn nncnal" - , ' , ' | '

change. During the Great Awakeningin North America, the revival under theWesleys in England, and the pietisticmovement in Germany, the gospel waspreached to the masses. Out of thoseevangelistic sweeps came improvementsin society and education, and help forthe poor, suffering, and morally de-praved. There were advancements rn

the rishts of individuals and minorities, a growth in respect for civil author-ities, and improvement in the workingconditions of the laborine class. The in-fluence of the great rev'ivals broughtabout change in the economic andpolitical systems, resulting in decreas-ing poverty and less economic oppres-sion. During this time William Wilbur-force was applying his Christian faithas he worked in the political scenetoward the abolition of slavery. L.ordAnthony Shaftesbury was doing thesame as he tried to improve the work-ing conditions in the factories and coalmines of England.

Today, popular phrases such as"social responsibility," "social mims-tries," "social service," "social action,"and "social justice" all have a positiveconnotation. Unfortunatelv. "socialgospel," first employed by li6eral theo-logians around the end o[ the nine-teenth century, carries negative associ-ations. Most Fundamentalists rejectedthe term because of rhe Liberals'posi-tion that there was no distinction be-tween spiritual redemption and socialrestoration. Because of the Liberals' in-terpretation, many Fundamentalists

reDudiated their social thrust and com-mitted themselves to evangelism only.As a result, Fundamentalists have re-mained suspicious of the phrase "socialgospel," and rightly so. It was a perver-sion of the true gospel and somethingquite different from the saving gospel.

There are four basic attitudes towardsocial work. Many believe that soclalsen'lce should grorv out of evangellsm.Our first duty is to bring the gospel tothe lost, get them saved, and baptizethem in a local church. But the Bibleteaches that Christ gave Himself notonly to redeem us but also to "purifyunto himself a peculiar people, zealousof good works" (Titus 2:14). Thereforewe are obligated to perform gmd worls@ph- 2:10) and they are an indispensabletoken of our salvation (James 2:14-26).If we do not have good works, we areprobably not saved. After offering sal-vation, we should want to feed thehungry in our congregation, care forthe needy in our community, providemedical services, orphanages, andhomes for unwed mothers. This is anoutgrowth of the gospel (James 2:18)and leaves little room for criticism.

Others thinl< that social servlce canbe a brtdge to erangellsm. Not all socialwork is a doorway to win souls, butwhen we minister to the ohvsical needsof people we break down their pre3u-dice and suspicion against us and thegospel.

To those who think ue should alwayspreach the gospel first, we must restaterhe old African saying, "An empty bellyhas no ears." Nor could the Israeliteslisten to the messase of Moses becauseof "anguish of spirii and for cruel bond-age" (Exod. 6:9). Many urban missionshave won men to the gospel by provid-ing them a hot meal and a place tosleep. Some have criticized this ap-proach, calling it a bribe to get peopleto listen to the gospel. If good worksare done out of a sincere heart of grati-tude to Christ, then good worls becomea bridee rather than a bribe. If thechurch-closes its heart to the needs ofpeople, the people will turn a deaf earto the gospel.

Some believe soclal service and thegospel happen together. Sometimessocial work may be a bridge; othertimes it is a full oartner. Just as a birdmust have two wings to fly, so at timesthe missionary must preach the gospeland heal the sick simultaneously. Thisaooroach has raised concerns that toaiiomplish one objection the othermust be lessened.

Cn,,n,o* o,unhlinnlerl ln annnaolicrpt - /Lt t rv\ r t t ' \ t t \J \ rvut tv 'vnt) t

ond soctbl aclionhpr-nr Rc Cnd ttrlll i r1r1g\ . /vv vvut Ju\Jv

thalwhich tls righlnnd it tcl

Still others pumue social actlon forthe cause of justlce Social action seeksto remove the causes of human deori-vation-changing unfair housing laws,working through economic situations,trying to enact rightmus laws, or chang-ing the structures of society.

Until recently Christians in Amencacould easily hide behind the FirstAmendment and leave social action toothers because this nation was commit-ted to righteous laws that protected thechurch. the individual. and the inno-cent. But that situation is changing.Unrishteous laws allow the unborn andthe iirperfect to be killed, protect thevile, and are invading the church. Whilesome believe that Christ has called usto offer service to individuals throushboth evangelistic and social prograris,they are reluctant to become involvedin programs of reform. But is it Chris-tian to remain quiet when clear issuesof right and wrong are at stake? Thechurch in Germany neglected to opposethe rise of Nazism, and Iater it was im-mune to the slaushter of the Jews.However one man, Eonhoffer, did speakout against the Nazis. Ultimately, hewas sent to prison and died.

Fundamentalists are becoming moreaware of and taking stands on crucialissues. But many questions remain: Isit biblical to be silent on an unpopularissue? When should the individualChristian take a stand on an issueabout which the church is unwilling tosDeak out?

The basis of socialjustice is the lawof God. Every man is made in the rm-age of God, no matter what his race,color, culture, sex, or age. God is thejudge of all rnen, therefore one of our

motives for preaching the gospel is"knowing therefore the terror of thelord, we persuade men" (2 Cor. 5:ll).Men will be judged not only for theirrejection of Christ but also for their op-position to and transgression againstthe law of God. The wicked will bejudged out of the Book of Life (salva-tion) and the Book of Works (socialresponsibility). Therefore Christransare obligated to evangelism, but theycannot neglect social action. Why?Because God will judge concerningthat which is right and just.

How should we approach socialwork? In all things we should pray.Paul admonishes us, "I exhort there-fore, that, first of all, supplications,prayers, intercessions, and giving ofthanks be made for all men; for kings,and for all that are in authority; thatwe may lead a quiet and peaceful lifein all godliness and honesty" (l Tim.2:1-3). We must have peace on earth if'the gospel is to be preached. Peace isalso imDortant because men shouldlive predictively, as they will in thefuture. A peaceful society reflects Godwho made it. Christians must pray fordecisions concerning peace, whether itis for the peace of the unborn, or re-garding nuclear disarmament and ter-rorist activities.

We are also to witness our convic-tions. Paul told the Ephesian elders,"For I have not shunned to declare untoyou all the counsel of God" (Acts 20:27).The whole counsel of God includesmore than salvation; it includes all thelaws of God. Again he reminds them,"I kept back nothing that was prcfitableunto you" (Acts 20:20). This includedthe preaching of the gospel and theedification of the saints, as well as re-buking evil and injustice in every form.

Likewisg the church must help people discern which moral and socialissues of the day are concerned with in-justice. We cannot keep quiet. Shoulda oastor understand the issues and notsay anything, he is not fulfilling thebiblical role model suggested by Paul.When people continue to be helpless vic-tims in their society, or laws continueto allow the slaughter of the unborn,the pastor who has not spoken to theseissues may be ignorant, spineless, orunfaithful, but he cannot be blameless.

By witnessing to these issues, weraise the consciousness level of thosewho are not aware of their ramifica-tions. Only if a great body of peoplespeak out will an issue be changed. Wecannot afford to be silent.

Aprll 1985 25

We must also bring the church toawareness. Changing the opinion of achurch is difficult. An issue must beevaluated to determine its biblical,theological, and ethical position. Thepastor has a duty to help the congrega-tion develoo a Christian mindset con-cerning jusiice and biblical princip)es,even though the issues involved areconfoversral.

If the church cannot come to a con-census of agreement, the church cannotmake a pronouncement, and the issuecannot be dealt with in the name of thechurch. However, individuals certainlycan become involved in extrachurchorganizations to help with the issue.

Although a church should not be-come involved in partisan politics, achurch can srand for God's jusrice,biblica) principles, and the preachingof the gospel. It can speak to a partywhen a party has taken a nonbiblicalstand in its platform. It can address acandidate concerning his position on anissue such as abortion. It can speak to alaw particularly regarding its relation-ship or opposition to biblical principles.

We must become involved outside

Tlhe poslor who has nol^^^t,^^ +^ th^^^ i.^, ,^.JPUACT t tU u |CJG |JJUCJ

moy be rgnoranf,enlna.lA<< .r t nf/l ilhft tl

but he cannol beA l ^ ' l a l a r rUIUI I ICICJJ,

the church. Christians are called toevangelism and sewice, but our activities outside the church must focus onissues of justice and biblical principles.Obviously the Christian's service in thechurch is primary and his involvementin serving the lord through groups in

BEFORE YOU lt/|O\lE. . . please let us know

To bo aue you drnt mias any codo6 of yot/rFundamanLllrt Jorrnrl subscrlpton, pleasenotfy us 6t b63t 6lghl weeka before you movelo youa n€w eddr€aa,

1 . Pr€sent add€gs. Athch addr*5 hbeltrom a r€c€nt isau6, oa Ddnt n6m€ andaddreas oxactly aa shown on the lsb€|.

FUNDAMENTAIISI JOUFNA!

MACKEVANS

Mack's latest album''|Iann Famlly Feellng"

Alblm or casse$e only $6.00 postage paid5 different albums or cassettes for $20 00

PASTORS

his church is automatic. On the otherhand. the needs of the communitv willdetermine the extent of the Chrisiian soblisation to and involvement in issuesoutside the local church.

Does the Christian's involvement insocial action hurt the preaching of thegospel? Suppose a church opposeshomosexuality and the community op-poses the church's position. At thisplace the church must determine if itselangelism will be temporarily bluntedby opposing the unjust laws, or perma-nently barred in the future if they donot take a stand Such questions are dif-ficult. but often thev cannot be avoided.

To effectively witness for Christ thechurch must follow three oriorities.First, we must preach the gospel at alltimes, realizing that the priority of thechurch is evangelism. Second, we mustteach biblical principles to all whohave been converted, so thev can wit-ness to others. Third, we musi stand fbrGod's laws and God's justice in theworld, doing good works, testifuing tosociety as to the nature of God. To doone at the exDense of the other will beharmful to the cause of Christ. I

Mcn Ccnnct [iveby Brecd Alone

by Helen Steinet Rice

He lived in a palaceon a mountain of gold,

Surrounded by richesand wealth untold,

Priceless possessionsand treasures of art,

But he died aloneof a "HUNGRY HEART"!

For man cannot l iveby bread alone,

No matter whathe may have or own . . .

For though he reacheshis earthly goal

He'l l waste awaywith a "starving soul"!

But he who eatsof HOLY BREAD

Will always findhis spirit fed,

And even the poorestof men can afford

To feast at the tableprepared by the Lord.

I Reprinted trom Loving Ptom,ses01975 Fleming H. Revell Company.Used by permission.

write for scheduline informationincluding a free cassette containing

music and a complete explanation ofMack's concert ministry.

26 FundomenlolistJournol

CHRISTAN ry & ETHICS

foven/-lusllce, eompcsslon ond

Ferscncl Responslbl lllVby John lefferson Davis

a a f n one world, as in one state, when I am rich because you.are poor, and I am- - | poor because you are rich, the transfer of wealth from the rich to the poor

I is a matter of rights; it is not an appropriate matter for charity." Such arethe angry claims of Julius Nyerere, president of the African nation of Tanzania. Hissentiments are echoed by the Third-World revolutionary Frantz Fanon: "The questionwhich is looming on the horizon is the need for a redistribution of wealth. Humanitymust reply to this question, or be shaken to pieces by itJ'

Are the charges of Nyerere and Fanon supported by the facts and by the teachingsof the Bible? Do we as members of the more affluent

nations have a moral obligation to give "repara-tions" to the poor of the Third- and Fourth-

'$: World nations? Does our wealth cause

The frequency of such claims andcounterclaims in Christian circles today

makes it all the more necessary to examinecarelully the teachings of Scripture on thesubject of poverty. Without such a groundingin the teaching of Scripture, the Christian isopen to the twin dangers of either neglect-ing true responsibilities to exercise com-passion or being manipulated by a falsefeeling of guilt.The World Outlook

economic writer Henry Hazlitt has7 observed, "The history of poverty is1' almost the historv of mankindi'

:,^

I

As twentieth-century Americans, weeasily forget that poverty has been the nor-

mal lot of the vast majority of mankindfor most of recorded history. The

Poverty was the order of the day in2 the ancient world. Greek dwellinss had no

heat in winter, no adequate sanitary ar-

their poverty? According to the Bible,what are the basic causes of Dovertv?

7t rangements, and no washing facilities.Aprll 1985

The averaee Roman house was littlebetter. ReJurring famines took thou-sands of lives. In a famine in Rome rn436 s.c. thousands of starving peoplethrew themselves into the Tiber River,so great was their desperation.

General and widespread povertywas also characteristic of the MiddleAges.'Alternations between feastingsand stanation, famines, crime, violence,scurvy, leprosy, typhoid, wars, pesti-lencg and plague wer€ part of medievallife to an extent we can hardly imaginetodavl' wrote historian E. ParmaleePreniice. The homes of typical medievallaborers were hovels. The walls weremade of boards cemented with mudand leaves; there was no sewage orwater supply. The entire family wascrowded into a single room or perhapstwo, together with the family's animals.

The Encyclopedia Bitannica listed,some 31 major famines from ancienttimes down through 1960. Famines arestill common in the less-develooedcountries. In modern socialist nationsfood shortages are a recurring problem,as this recent headline attested: "Ration-ing of Sugar and Meat in Polandl'

The fact of poverty as the "normal"condition of the human race began tochange with the rise of the IndustrialRevolution in the mid-eighteenth cen-tury. Through the benefits of modernscience and technology, poverty inWestern industrial nations has beenchanged from the n ormal conditron ofthe maioity to the abnormal condittonof a shrinking minority. It is easy toforget what a dramatic change thistransformation has meant for the aver-age person. The less developed nationsare responding to a "revolution o[ ris-ing expectations" created by the ad-vances of the Industrial Revolution.

Here in the United States substan-tial progress has been made in effortsto reduce poverty to a residual level.Warren Brookes, economic writer forthe Boston Herald Ameican,has called,attention to the fact that "in soite ofspiraling inflation, and energy costs,socioeconomic data now shows thatless than 7 percent of all Americanslive below the U.S. poverty line, andeven this 7 percent live better than 85percent of the rest of the world's popu-lation." While it may be true that theUnited States, with only 6 percent ofthe world's population, uses over athird of the world's energy, Brookespoints out that the critics usually failto mention that the United States pro-duces 40 percent of the world's fbod

28 FundomentolislJournol

and supports nearly 80 percent of theworld's orivate charities.

Michiel J. Boskin, a professor ofeconomics at Stanford University, hasrecently called attention to featuresof the government's "poverty index"that tend to exaggerate the size of theproblem. While the index is adjustedfor inflation, family size, and location,it excludes the actual cash value oftransfer payments such as food stamps,

fne scrpa,es collollr1A/1t1lA ln ncc/ tma

persona I respons lbl I llyfor lhelr orn llves andctrcumslonces, r1lher

lhnn r'lananr"l

on governmenlfor lhelrboslc needs.

subsidized housing, and medical care."Even conservative estimates of thecashequir.alent value of these programsresult in a startling discovery," writesPrcfessor Boskin; 'bnly about 3 percentof Americans live below the povertyline." If Boskin's analysis is correct,then the "war on poveny" in Americais a war that has practically been won.

In the world as a whole, it is un-deniable that there are multitudes ofpoor and hungry people. But there aresigns of hope. Nick Eberstadt reportedin the July l98l issue of Commentarythat in the past 30 yean, life expectancyin the less-developed countries, exclud-ing China, has risen by more than athird, and China's may be up by 50 per-cent. Since 1950 worldwide per capitafood production has risen by about 40percent, in spite of dramatic popula-tion srowth. Between 1950 and 1980 theworld's arable land area grer,r' by morethan 20 percent, and even more rapidlyin the ooor countries as a whole Thesefigurei do not minimiz€ the tragic pro-portions of the hunger and poverty thatstill exist, but they do caution against

careless exaggerations that in the longrun only retard responsible measuresnecessary to alleviate the problems.

The experience of the modern Asianstates of Taiwan, Singapore, Hong Kong,and South Korea demonstrates thatdetermined and energetic societies canovercome conditions of poverty. Theseonce-poor societies have been notablytransformed in the last 20 yean thmughinitiative and hard work. Singapore, acity-state hardly larger than Memphis,Tennessee, and without natural re-sources. has won 25 oercent of theglobal backlog of orders for oil rrgs,second only to the United States. SouthKorea is already the world's largestproducer of black-and-white televisionsets. These Asian states are rapidlymovins from traditional reliance on themanuficture of cheap garments andtoys into the high technology areas, of-fering stiff competition to Japan. Theirexperience shows that poverty can beovercome not thmugh exploiting others,but through initiative, enterprise, effi-ciency, and hard work.

Btblical InsightsScriDture is clear that character rs

more imDortant than circumstances.The Wisdom Literature of the Biblecommends a moderate life situationcharacterized by neither wealth norpoverty: "Give me neither poverty norriches; feed me with food convenientfor me: lest I be full, and deny thee,and say, Who is the tord? Or lest I bepoor, and steal, and take the name ofmy God in vain" (Prov 30:8-9; Thisteaching is consistent with the Paulineadmonition to be content with the ne-cessities of life (1 Tim. 6:6-8), since theChristians true fulfillment is found notin outward possessions, but in a per-sonal relationship with the risen t rd.

God's concern for the needs of thepoor is evident throughout the Bible.God pities and comforts the poor (Ps.34:6; Isa. 49:13), and actively cares forthem (Job 5:15; Ps. 107:41). The God ofIsrael is a "strength to the poor, astrength to the needy in his distress"( Isa.25:4) .

In the New Testament, Jesus showedconcern for the poor (Matt. 19:21; John13:29), and commended the giving ofalms (Mark l2:4244). One of the bless-ings of the new age was that the poorwould hale tie gospel preached to them(Matt. ll:5; Luke 14:21). At the sametime, Jesus made it clear that his pri-mary mission was not to alleviate hun-ger and physical suffering-though He

did much of that-but to die for thesins of the lost (John 6:27; Mark 10:45).

The early church cared for its ownpoor (Acts 2:45; 4:34; ll:29). Widowswho had no other means of supportwere to be cared for by the church(1 Tim. 5:16). Families were to take careof their own, and children were to helptheir elderly parents (1 Tim. 5:4-8). Ifthe Christian church were lo consis-tently apply these provisions today,much of the taxation for social welfareprograms would be unnecessary.

In both Testaments kindness to thepoor is honoring to God (Prov 14:31;cf. Luke 14:13-14). When the believercomprehends the magnitude of God'sgift to him in Christ, then a life char-acterized by giving to the needs ofothers is the natural result (2 Cor 8:9;9:8).

The Causes of PovertyOne popular theory about the cause

of poverty might be called the "robberbaron" theory. According to this theoryif I am rich and you are poor, it mustbe that you have been the victim of myexploitation and oppression. That viewwas popularized by Karl Marx, whobelieved that the relationship betweencapital and labor was inherently thatof oppressor and oppressed.

Surely both Scripture and experi-ence show that the poor can be ex-ploited by the rich. The prophet Amoscondemned those in his own day whosold "the poor for a pair of shoes" (2:6).In the New Testament, James condemnswealthy landownen who have defraudedtheir workers: "Behold, the hire of thelabourers which have reaped downyour fields, which is of you-kept backbv fraud. crieth: and the cries of themwhich have reaped are entered into theears of the Lord of sabaoth" (5:4). Thefact of oppression in human experiencecannot be denied, and it is commonenough to make the robber-barontheorv olausible.

It wbuld be a fatal error, however,to believe that cll poverty is the resultof oppression. The robber baron theorymisunderstands the nature of bothwealth and a free exchange in the mar-ket economy, and it slanders the char-acter of those who have become wealthythrough personal initiative, insight, andhard work.

Most wealth today is derived neitherfrom exploitation nor from diggingmaterial resources out of the ground,but from discovering new ways of pro-ducing goods, organizing work, or pro-

cessing information. As Max Singerand Paul Bracken of the Hudson In-stitute have observed, "Much modernwealth isn't based on things at all, buton ideas, techniques, information, andother intangibles, such as new ways ofmotivating people or organizing work."They note that Japan's economic suc-cess "is the most dramatic evidencethat wealth does not have to be basedon natural resources."

Another popular but mistaken ideatoday is that the wealth of Western na-tions is the cause of the poverly in

Suprue leoches lholrndlvldual charocler ls ocruclol foclor lnfluenclng

/-\na'c clnla nf nntpi|

or offluence.

Third-World nations. This contention issimply not supported by the facts. Someof the most affluent nations, such asSwitzerland and Sweden, never had anycolonies at all. Others, such as Germanyand Japan, became wealthy only afterlosins their colonies. Some of the mosteconomically underdeveloped nations-Afghanistan, Tibet, Nepal, Liberia-never were colonies of the West. Andin general, the most economically ad-vanced Third-World nations today areprecisely those having had the most ex-tensive contact with the West.

The fact of the matter is that thecolonial system benefited the coloniesas well as the ruling countries. Colont-zation bn:ught schools, roads, banking,and business know-how without whichmuch of the former colonies' presenteconomic development would have beenimoossible. Reientful robber-barontheories applied to the West by Third-World leaders influenced by Marxistideology distort the historical recordand shortcircuit the personal initiativeneeded for upward eionomic mobilityin their societies.

While Scripture clearly recognizesthat poverty may be caused or aggftt-

vated by external circumstances suchas oppression and injustice, it teachesjust as clearly that individual characteris a crucial factor influencing one'sstate of poverty or affluence. Povertycan be caused by sloth and laziness. 'A

little sleep, a little slumber, a littlefolding of the hands to sleep, so shallthy poverty come as one that travelleth,and thy want as an armed man" (Prov6:10-ll). "Slothfulness casteth into adeep sleep; and an idle soul shall suf-fer hunger" (Prov 19:15).

The Scriptures call all people toassume personal responsibility fortheir own lives and circumstances,rather than depend on government fortheir basic needs. lnstead of blamingimpersonal environmental and struc-tural conditions for one's poverty, in-dividuals are urged to take personalinitiative and actively exert the effortnecessary to better their circumstances.

In 1966 Professor James S. Coleman.stunned the educational world with hismassive study, Eqaality ol EducationalOpportunity, perhaps the second mostexpensive social research project inU.S. history. The conclusion of Cole-man's studv was that public schoolsmade no miasurable impact either ineliminating or even in modifying dis-parity of achievement among students.That was a stunning blow to the liberalassumptions undergirding U.S. socialand educational policy during the 1960s,namely, that spending more money onthe public schools would reduce pov-erty. That assumption saw the primaryroots of Dovertv in the child's social en-vironment. Coieman's finding pointedinstead to lamily values as the primefactor in educational achievement. Itturned out that the character forma-tion provided by a sound family struc-ture, rather than "federal money thrownat a social problem" was the key tomotivation and achievement in the pub-lic schools-a result that bibliiallyoriented Christians could have sus-pected all along.

The Bible ooints to other charactertraits that ca; cause impoverishment.Folly and stubbornness can bring oneto such a state: "Poverty and shameshall be to him that refuseth instruc-tion" (Prov l3:18). A hedonistic lifestylecan bring one to poverty: "He thatloveth pleasure shall be a poor man: hethat loveth wine and oil shall not berich" (Prov 21:17).

In 1970 Professor Edward Banfieldof Harvard eamed the wrath of muchof the academic profession with his

April 1985 29

book, The Unheavenly Ciry Banfieldargred, contrary to the conventionalwisdom, that the primary cause ofpolrrty in the ghetto is not extemal butinternal, and in particular, the self-chosen lifestyle of the majority of ghettoinhabitants. The problem according toBanfield is "present orientationl'a setof values oriinted toward "action" andimmediate gratification, rather thanplanning, saving, and extended effon.Such a value orientation cannot bechanged merely by bigger schools orbetter job training, but only througha more fundamental moral and spiri-tual reorientation-a "conversion."Banfield's insishts reflect the truth ofProverbs 21 :17

-and underscore the fact

that poverty is basically rooted in astate of mind rather than in externalclrcumstances.

It is intriguing to study modernhistory and notice how nations such asthe United States, Canada, England,Germany, the Scandinavian countries,and Switzerland, which were signifi-cantly affected by the Prctestant Refor-mation, have enjoyed greater economicprosperity than nations such as Spain,Portugal, and Italy.

One of the ironies of the modernworld is that the "Protestant workethic" seems best exemplified in non-Christian states such as Japan, Singa-pore, South Korea, Taiwan, and HongI(ons. Insofar as these new industrial

Do rc os membersof lhe more offluenl

nollons have o morolobllgollon lo glve'ieporoflons" lo lhe poor?

giants of Asia have applied virtues com-mended by the Biblg they have enjoyedremarkable economic prosperity.

When Kim Kyang Won, secretarygeneral to South Korea's president, was

asked about the reasons for his coun-try's prcgrcss, he replied, "It's the cul-ture of discipline and postponing im-mediate satisfaction for the future-even for posterityl' Such charactertraits have encouraged a national in-vestment rate of 25 to 35 percent of theGross National Product, twice the U.S.rate,

We can leam ftom the Asian exampleof diligence and futureorientation. Be-ing the "salt of the earth" in our ownsociety implies such character traits.God's temporal blessing can then bedirected not toward needless self-gratifi-cation, but toward financing the furtherexpansion of the kingdom of God.

I John Jefferson Davls is associateprofessor of theologr at Gordon{onwellTheoloeical Seminarv, Hamilton, Mas-sachusitts. He holds i Ph.D from DukeUniversity, Durham, North Carolina.This article is adapted from chapter 3of his book Yoar I{e alth in God's World@ 1984. Used by permission ofPresbgerian and Reformed PublishingCompany, Phillipsburg, New Jersey.Source list available upon request.

Study to sheu thyself approoedunto Cd" a unrkrnan that nedethnot to be ashame4 ightly diuidingthe unrd of Euth. II Timothy 2:15.

The lact la over 40,lXXl,lXl0 people around the world clrnot readGod'r plan d ralvatton, rtudy to ,hov lh€mrelvcs approved or rlghtlydlvlde the Word becaure lhey are bllnd and maDy ol th€m cannot af.lord God'e'lf,ord ln afotE ttrt ttcy c r€od. That's the mission of Bibleslor the Blind and Vrsually Handicapp€d lntemational. To provide God's Wordin braille, large print and on cassettc as well as tracts and study heb's tothose who are blind and honstly cannot aftod them.

The braille Bible currently comes in 18 large volumes. Just to provideorle braille Bible costs this minbtry well over $350.00. The Bible and relatedmaterials on cassette are not the an$wer lor study purposes. It is impossibleto se€ punctuation and with a cassette it is nearly impo$ible to referenceby chapter and verse. Cost is only one factor which has made it imperativethat this ministry begin its own braille prhting division.

Rememb€r, a person who is blind is iust like you withod eyes. They sharewith you the same need and right to read and know the wisdom that canonly be foud in God's Word.

Very soon now, more Bibles, tracb, much needed concordances, com-mentaries, Sunday School materials and other Bible study helps as wel asChristian periodicals, will be available in English braill€ as well ag severalother languages than ever belore through this ministry.

We ned lmur pralnr pouo. Izann mote about uhat Ad b dowln d.Is t'lold-

For morc iDfom.don wrlte BIBLES F1OR THE BIIND & VtrlUAIIYHANDICAPPED INIERNATIONAI, 32(X) Hall Avenue, Tene Heutqlldlana 47805, Or eII; (812) 235-9505

Colled ToTheMinistryStudy Off Campus and

Earn A Degree!. Bethany allows you to .emain in you.

presenr minisrry while earning yourdegree.

. Bethany offers quality educa(ion, isfundamental and Baptist in doctrine.

o One may earn either the ASSOCIAIE,BACHEIOR, MASTER or DOCIORATIdegree through the Off-CampusProgram.

. Resident classes are available at theDochan Campus-tuition at a minimum.

. Credir is civen for previous collegework and life experience.

Wrlle or Call for Free Inlormation

BETHANY THEOLOGICALSEMINARY AND BIBLE COLLEGE

P.o 8ox 1944Dothan, Alabama 36302

(205) 793.3189

30 FundomeniolislJournol

Coftlemporcry Christians oltenmake denunications of wealth and thewealthy, on the one hand., and. lerventappeals lor money, on the other. KenSmith gently rereals the inconsistencyin such attitud.es by outlining thebiblical teaching on the legitimate usesoI money.

f we pa.use to consider our lifg wemust aclmowledge that it is a giftof God. Our life. our talents. intel-

for rrc of money hoso greol deol lo soy

oboul lhe moral condilionof lhe one who uses il

ligence, and temperament are all givento us by the Creator. Yet God, the Giverof life, lays total claim on the lives ofmen and women-especially thosewhom He has redeemed. This is clearlyshown thmughout the Bible.

In the Old Testarnent God spoke toMoses on Mount Shai. He gave the lawas the precise pattem of life by whichHis people were to live. He said, "I amthe lord thy God, which have broughtthee out of the land of Egypt, out of rhe

house of bondage" @xod. 20:2). Yet, thislordship of God over His people was notjust an Old Testament concept.

In the New Testament we see thesame theme. Paul says, "Ye are not yourown. For ye are bought with a price:therefore glorify God in your body"(l Cor. 6:19-20). Jesus said that you areto "love the Lord thy God with all thyheart, and with all thy soul, and with allthy mind and with all thy strength"(Mark 12:30).

Aprll 1985 3l

We are to see ourselves as stewards-we are men and women who are man-aging someone else's resources. Whenwe realize that our lives are not ourown, it follows that our money is not ourown. We are to be responsible stewardsfor its wise use and dismsition.

Jesus Himself saw thi lure of moneyand power in His third temptation(Matt. 4:8). He was taken up onto a highmountain and was shown all the kine-doms of the world and their glory. Satairsaid, "AIl these things will I give thee,if thou wilt bow down and worship me."But Jesus replied, "Worship the- Lnrdthy God, and hirn only shalt thou serve"(Matt. 4:10). In another place Jesus said,"For what is a rnan profited, if he shallgain the whole world and lose his soul ?"(Matt. 16:26). We are not to put moneyfirst in our lives.

what Does the BtbleSay about Moley and lts Use?

To be sure, "filthy lucre" is con-demned in the Bible, but what exactlyis this filthy lucre? Money itself is notwhat the Bible warns against. Thispaper or metal has no moral value, butthe use of money has a great deal to sayabout the moral condition of the onewho uses it.

Jesus said that the " love of money"is the root of all evil (l Tim. 6:10). Thisis illustrated by the story that Jesus toldof the rich fml (Luke 12:1621). The storyconcems a wealthy man who was neversatisfied with what he possessed. Whenhis bumper crop came in and filled hisbarns, he had those bams torn down inorder to build bigger ones to make roomfor more wealth. His goal was to gratifyhis own greed. He is not condemned forhaving money, but rather for his wickedattitude toward money.

This greedy man stands in sharp con-trast to Abraham, who had a proper at-titude toward wealth. He prosperedgready with sheep, oxen, camels, andservants. He also believed the oromiseof God that his descendants wouldsomeday possess the land. However,Abraham held all these things looselyand lived in a tent. He built altars andgave tithes. He did not seek after wealth,but rather he sought after the glory ofcod.

Over and over again, Abrahamdedicated his possessions to God. Hededicated all the males bought with hismoney. He held nothing back from God,not even his own son. Even Abraham'sservant testified that "the Lord hathblessed my master greatly" (Gen. 24:35).

32 FundomenlqlistJournol

Contrast this with Abraharn'snephew [,ot, who chose the lush valleyof Sodom and Gomorrah, thinking onlyof himself (Gen. 13:10-12). God even-tually judged the society of which lothad become a part. As we see fromEzekiel 16, this judgment was not onlyfor the sexual sins of the people of thevalley, but also for their pride, theirprosperous ease, and their lack of con-cern for the poor. Lot eventually hadto flee Sodom, and in the process helost everything, including his wife.

So many advertisers depict successand prestige in terms of possessions.Yet, possessions are not the Christian'sstandard of success. God has given usa very different measure of who wereally are. The glory of being Chris-tians is that we are already kings andoriests in God's eves-for we are sonsind heirsl The blliever who has thesmile of God needs no other statussymbol.

Wealth and the independence itbrings can cause one to

-forget God.

God warns the Israelites of this dangerin Deuteronomy 8:13-14, when He says,

Cnri*ionity shouldprovide our hlghestmolivolron lo live

unselftshly.

"When thv herds and thev flocks mul-tiply, and thy silver anci thy gold ismultiplied, and all that thou hast ismultiplied; then thine heart be liftedup, and thou forget the Lord."

The laodicean church in Revelation 3said, "I am rich, and increased withgoods, and have need of nothing." Jesus,however, pointed out to them that inGod's sight they were wretched, miser-able, poor, blind, and naked (3:17).Holding on to riches can be a real deter-rent to entering the kingdom of heaven.

So why do we really wish riches forourselves or for our children? Jesussaid, "Verily I say unto you, that a rich

man shall hardly enter into the kingdomof heaven" (Matt. 19:23). Jesus also said,"lay not up for yourselves treasuresupon earth, where moth and rust dothcorrupt, and where thieves breakthrough and steal: but lay up for your-selves treasures in heaven" (Matt.6:19-20).

Finallv. there is the deceitfulness ofriches. Jisus, in the parable of thesower, talks of the seed that grows uponly to be choked by thoms (Mark 4:7).He tells His discioles that this seedrepresents those who hear the word, butare kept from bearing fruit because theyhave been choked by the "deceitfulnessof riches" (4:18-19).

Posltlve Statements and ApplicationsWealth is often simply the conse-

quence of diligence. And diligence is en-couraged in the Bible. "Seest thou a mandiligent in his business? He shall standbefore kings" prov. 22:29). Paul said,"Whatsoever ye do, do it heartily, as tothe tord" (Col. 3:23). Many proverbspraise the virtue of hard w6rk, and con-demn slothfulness as a sin. "If anywould not work neither should he eat,"Paul says in 2 Thessalonians 3:10.

Openhandedness is also praised inScripture. Those who have the things ofthis world are to help the poor @s. 4l:1).Jesus said that when you give a dinner,do not invite your friends, your relatives,and rich neighbors, but rather invite tlrcpoor and the maimed, and you will beblessed because they canrot repay you[uke 14:12).

Fidelity and faithft ness are en-couraged throughout the Scriptures inthe use of money. Joseph was entrustedwith responsibility for his master'sbusiness (Gen. 39:4). The men who wererebuilding the temple in 2 Kings 12could be trusted with all the gold silver,and money that was brought in. Daniel,the prime minister of Babylon, was aman who could be trusted. The deaconsin Acts 6 were tmsted with the distribu-tion to the poor in the early church.These men were chosen, in part, fortheir honesty.

Christians are not to seek to take ad-vantage of others' ignorance or weak-ness. In Proverbs 20:14 we read aboutthe person who is saying, "It's no good.It's no good," when he is bargaining butafter the deal is made he will boast ofthe good buy he got.

Business is sometimes very complex,and in many cases there are no easysolutions. For example, does a Christianbusinessman take the "market" price, or

does he sell for a fair return that maybe a little less than he could set? Menhave broken out of "accepted iatterns"in the past in order to do the right thing.Henry Ford paid his factory workersmuch more than what was currentlybeing paid to those round about. Iirwhatever way a Christian business-person works through these hard prob-lems, he or she must work with morefactors in mind than only a maximumprofit. Ron Sider, n Rici Christiarc inan Age ol Hunger, says that, "Profit asan end in itself is futile. The proper goalof production should be the satisfactionof human need."

John Stott n Christianity Tod.ay, nSeptember 1977, stated: "I want to con-tinue to defend the freedom for creativehuman enterprise for which capitalismstands only if such freedom is respon-sibly controlled and not made to be anexcuse either for the sooliation of God'screation or for the exploitation ofhuman beings made in His image."

Christianity should provide ourhighest motivation to live unselfishly.We Christians should be moved withcompassion as we see the disparity be-tween the wealth in the Western natronsand the poverty in the Third and FourthWorld countries. And this compassionshould move us to action because we seeourselves as world citizens.

The problem is too mmplex to besolved simply by giving to relief agen-cies. Many of these nations need econo-mic development to enable their peopleto be able to support themselves. Freshradical thinking and action is surelyreou[eo.-This

radicalism is not a modern idea.Even in the Old Testament God save thechildren of Israel some radiJal orqposals. For example, every seventi yearthe sabbatical year was given to providefor the Iiberation of slaves and debtors[,ev. 25:10). God's concern was for thepoor and disadvantaged.

The Hebrew slaves were to be freedin the seventh year and given not onlytheir liberty, but they were to be givencapital (in the form of sheep and goatsfrom their master's flocks) so they couldstart again on their own. Also in theseventh year all debts were to be can-celed, and God wamed the people notto hold back loans on the sixth yearknowing it was going to be lost in thenext year.

God also had other laws that madeprovision for the poor. The crops werenot to be stripped from the field. Dur-ing the grain harvest the laborers were

not to reap in the corners of the fields.They were to leave some for the poorand strangers in the land.

How can we apply this to our situa-tion today? Are we generous in our deal-ings with others, or do we insist onsqueezing out every cent that is comingto us? fu gave a reason for theHebrews to be generous and open-handed. They were to be compassionatebecause God had shown comDassion tothem by freeing them from slivery. Butsadly they did forget, and much of thispart of the law was neglected. This hard-ness was one of the reasons that God

We are to give regularly on the firstday of the week-each person is to layaside in store (l Cor. l6:2). We are to givecheerfully because "God loveth a cheer-hrl giver" (2 Cor. 9:7). "It is more blessedto give than to receive" (Acts 20:35). Ifyou want to feel gmd, do good. If youwant to feel rich, give your riches. Weneed to realize what a iov it is to shareand to give. This is the new lifestyle ofsharing and giving rather than holding.

We are to check our motives whenwe are buying something-a new car,house, or clothes. Is it necessary or isit for our vanity? When we do buy, weshould be wise. Such wisdom meansthat we do not always buy the cheapestbecause that may not be the most ecGnomical in the long run. We are also tobe aware of the conflict between theideal and the real-the aesthetic and theDractical.-

Also, we should be wary of get-rich-quick schemes. Usually, there is a.greater risk for a potentially greaterretum. The most certain way of "gettingahead" is to save. Put simply, we mustlive below our income level, and wemust forgo present enjoyment for futuresecurity. In our modem society manypeople think they can "have tlrcir cakeand eat it too." But this is not possible.

Finally, prayerfully, set a r€asonablestandard of living with which we feelcornfonable. If riches increase, this isnot an automatic iustification to shiftour standard of'living upward. In-creased wealth only increases our re-sponsibility to God for our stewardship

We belong to God and are responsi-ble for how we live and handle money.We are encouraged to work and to workwell. If prosperity comes, we are toshare it in a world context. Our lifesWlewill be different from that of the woildaround us. There are many dangers inwrong attitudes about money, and wecertainly need God's help in wise man-agement. The secret is in a true apDreciation for what God has done for us.ihe realization of what God has done forus is certainly the strongest motivationthat we have to return our love to him.

! Ken Smlth is a Drominentbusinessman and lay Christiin leader inVancouver, British Columbia. He hasbeen actively involved with Regent Col-lege since is founding. This article isadapted from Cnc (March 1984), thequarterly publication of Regent C,ollege,Vancouver, British Columbia. Used bvDerrnission.

Afire we generous in our

rlanlinnc uilh nlhar<

or do we insislon squeeztng oul every

cenl thal is comlng lo us?

judged Israel by sending them into capuvlty lor /u years (z {-nron. Jo:zt).

The New Testament is even moreradical than the Old Testament in itsteaching on money. Jesus, for example,asked the rich young man to sell hisgoods and give to the poor-but he didnot tell hirn to become destitute andfriendless. Rather he said. "Come. followme" Luke 18:22).

Paul. too. called new believers tooffer their money for the aid of otherChristians. Paul was not at all embar-rassed to appeal to the Christians to helpat the time of famine in Judea. He saidthat the generosity of the Corinthianswas the best way to prove the reality oftheir love-"vour abundance mav be asupply for their want" (2 Cor. 8:14).

hactlcal SuggestlonsThe spirit in which we give is most

important. We could paraphrase I C,or-inthians l3:3, "Though I give all rnymoney to feed the poor and have notlove it profits me nothing." We are togive freely. Jesus said, "Freely ye havereceived, freely give" (Matt. 10:8).

Aprll 1985 33

Soenes From

'TER.'FNTINg

uzl,,tKACnOSSAMERICA

34 FurdomentollslJournql

Preacher Winkler in Murphy, NorthCarolina.

Peter at the home of M.C. and Miss Margaret Jenkins in Orrville, Alabama.

The rosy cheeks belong to Paul Vickersof Lake City, C,olorado.

A young cowboy at a westem rodeo.

Peter and his wife Barbara walk west.

Aprll 1985 35

INIERVIEW

Peter JenkinsKeeping in Touch with America and Her People

On October 15. 1973, Peter Jenkinsleft Allred, New York, to walk acrossAmeica. Disenchanted and empty, heset out on a personal quest to find whatwas good in America "l thought Amenmwas one giant parking lot, polluted andpaved over," he said.

Duing his ftve-year walk he livedand worked with black, white, ich, andpoor Ameican families In 1975 he metthe Lord in an evangelistic crusad.e, anda f ew months later he met Barbara, hisfutu.re wife.

Barbara and Peter maried and con-tinued their long trek, ending at thePacific Ocean on lanuary 18, 1979. Peterwrote A Walk Across Amerlca, azdtogether Peter and Barbara wrote TheWaIk West, Both books are nationwidebestsellers and have been translated.and published in nine foreign coun-tries. Many schools and universities usethe books as required reading.

You began your famous walk acrossAmerlca l0 years agtl. IrVhat has hap.pened ln your life slnce then?

Recently I was invited to join anAmerican expedition climbing MountEverest. This was the chance of a life-time. Only about two to three hundredpeople a year get to go to Tibet I decidedto utilize this experience to see Tibet,climb Mount Everest, and travel withan interpreter in China lor about sixweeks. I had an opportunity to do thingsthat no politician, no foreigner, no jour-nalist had done since the Communisttakeover.

I did the same kinds of things that Idid on my walk across America. I livedwith families and worked with them.I spent a great deal of time with aMongolian family near the Russian bor-der h a village of seven families. No for-eigner had ever done that. I experienceda culture drastically affected by Com-munism and was profoundly impacted.I returned at the end of Seotember1984, and I'm writing a book aliout thattrip now. China is a hot subject andGod is going to use this China experr-ence to bring me before a differentreadership.

Through my walk, I learned to waiton the [nrd, to trust that He will opendoors that nobody else can. I've calledSenator Howard Baker, I've called thePresident, and everybody else, but theycouldn't do for me what the lord didfor me in China.

After travellng through the entlrecountry why dld you choose to settleln Tennessee?

Barbara and I divided the countryinto regions, and said, "Honey, wheredo we want to live?" We thought of thebeauty of the Rockies, and we con-sidered Idaho After we weighed eachplace by certain criteria, we decided tolive in the South. It's the Bible belt. It'swhere we want to raise our children-the style and pace of life are right. Wechose Tennessee because it has fourseasons. We live on a 200-acre workingfarm where we raise quite a few cattleano norses.

I know a lot of neoole-even somein the ministry-who ire too busy tospend time with their families. Theyare so pressed that they are never aloneI think thafs unfortunate We purposelymoved to a small town where we can

36 FundomentollstJournol

be ourselves, where we can know ourneighbors, where we're not competingfor-"who has this car. who has thiihouse," and all that. I don't want to haveto deal with that kind of pressure. Webelong to a country church of about100 people. Our pastor never went tocollege. He's just a good old countryboy, but he's one of the best preachersI've ever heard and has a pastor's heartof gold. All these are conscious deci-sions made to keeD a balance in ourlifg to keep from geiting rua over in thetast lane.

Obvlously you're a flnanclal suc-cess. Dld you choose thls simple llfe.style to avoid materlallsm?

I'm not opposed to materialism,capitalism, or anything like that. I lovethe American way of life, but I think weneed a balance The American peoplecan become overwhelmed by material-ism and that's a big mistake. There areplenty of Christians who try to keep upwith evervbody else. They feel guilty ifthey can't have things. It's OK to havethings. If you want to have a Mercedes,it's OK. But you have to keeo a balance.I'm not shunning materiaiism, but Iwant to be humble before the I-ord.

The land keeps you humble. Goingout when it's below zero to feed vourcattle and getting up in the silo"andshoveling silage, hurdling cow patties,brushing out your horse, deliveringcalves, heating with wood, and coolingwith ceiling fans-all these things arereminders of a decision to try to re-main humble before the tord.

I live like normal everyday Ameri-cans. I'm a communicator. If I losttouch with those to whom I'm tryingto communicate it would be a bis mis-take. I think that's a problem wiih themedia-I don't think it is; I know it is.Most media peoplg whether with majormagazines or networks, tend to associ-ate and hang out together. That's amistake. I think these people need toassociate more with the people withwhom they're trying to communicate.

If you werr to begln your walktoday, do you thlnk you would flnd adlfferent Amerlca?

I think the country has shifted a lot,it has moved more to the right, what-ever that means. I don't like this wholeterminology of "right" and "Ieft," "con-sena.tive" and "liberall' Most Americansare really conservative about a Iot of

things, but a lot of conservative Ameri-cans would be considered liberal by therest of the world. Even conservativeAmericans believe in racial equality.People like Jerrv Falwell believe inwomen having responsibility, whilepeople in some countries believe thatwomen are absolutely nothing. They'restill in the Dark Ages. The concept thatall people are created equal is prertyradical'to the rest of the world-

Most conservatives don't think,"Gee, I really do believe in some things

What has been your greatestopportunlty?

I think the sreatest opponunitv thetord has given-me is to be a writei I'vealways felt a compelling urge to com-municate and I am happy about com-municating through writing. When Ihear that my books are being used inthousands of schools around this coun-try most of them public, that excitesme. When I hear that people take mybooks to foreign countries because

that are pretty open-minded and lib-eral." The media have tried to paintAmerican conservatives as some sortof neoNazi, super-radical, super-redneckindividuals, and really they're not.

The people who had the most im-pact on me were not the city people orsuburban people; they were the countrypeople. They don't change. They're verystable.

What has glven you the most plea.sur€ ln the last year?

My children. We have Rebekah,Jedidiah, and tuke I think children areprobably-if I can use an old wordfrom the sixties-the greatest "rush"that there is because they'rc a creationthat you've had something to do with.You see them grow and change and re-spond to you as a parent and leader.Coming home after a dayt work, seeingmy kids run out the back door, and hear-ing them yell "Daddy, Daddy, Daddy"as they jump into my arms-that's oneof the best feelines in the world.

they feel they capture what our coun-try really is, that excites me, becausethat's what I tried to do. I consider ita ministry

lVhlle on the road, what was theflrst job you were pald for dolng?

My first job was in a saw mill inwestern North Carolina. I worked witha bunch of country boys. I had neverworked much before because I grew upin the suburbs where there wasn rmuch work to do. Suddenly I foundmyself working for 91.80 an hour, mini-mum wage at the time. That was a reallife-changing experience.

I personally feel that we are in aperiod of abundance now. The Americanpeople are very spoiled and the youngergeneration has never had hard times.I mean, they think they have a hardtime if they can't get the new MichaelJackson album or somethins. But Iwonder what unuld happen if il of thiscountry's abundance was taken away.

April 1985 37

Iru, is alive and wellin America, and you can't

escape Him, Whetherin the deserts of NewMertco or the blizzail-

coveted Cascadesof Orcgon, you can't get

awaY from His hand.

What one word best describes thecharacter of Amerlca?

America is America because offreedom. It's the freedom to be JerryFalwell or Norman kar or PresidentReagan or Jesse Jackson or the Com-munist Pany, or the John Birch Society.That makes America an exciting place.I was just in China where there is veryIittle freedom. Seeing the repression,and what they can do to and force upontheir people, is shocking.

Have you found that Arnerica isbaslcally religlous or "Chrlstian" ?

Everyone who knows anythingknows that America is the most re-ligious nation on earth. But it is shock-ing that the media make it look likeevery Christian is Jerry Falwell or PatRobertson. The media love to comoart-mentalize and simplify everything. Sothey'lljust find one person and call himrepresentative of everybody in a partic-ular category. The fascinating thing isthat America is filled with so many dif-ferent denominations. Jesus is aliveand well in America. and vou can'tescaoe Him. You'd think I could have

blizzard-covered Cascades of Oregon,you can't get away from His hand. Hemanifests Himself in different ways indifferent parts of the country.

How would you llke to be remem-bered?

As a person who cared about otherpeople and appreciated their individu-

I Peter and Barbara Jenkins haverecently launched Our Ameica, anews-letter to communicate what is rishtwith our country. They will share anic-dotes, articles, recipes, travel recom-mendations, media critiques, and soforth. The first issue is complimentaryand can be obtained by writing OarAmerica, P. O. Box 20, Franklin, Ten-nessee 37064.

escaped Him walking across America, ality. I don't want to be remembeted forbut I don't care where you go-whether anything grand, but maybe if I accom-in the deserts of New Mexico or the plish a few things, that'd be good.

ITII

TtIItIIT

For color that nwnT bleed througheven the thinnest paper

a Shaped like a pencil tor easyhandling and sharpening.

t) Available in tluorescent yellow red.orange, green and blue.

l) Never dries out.

O Retail price $1.49.

froh Schwan'STABtLO,

STAAILO AOSS andsraalLo aoss 2.

I I I I I I

Please send ne 2 trce STABILO BASSDry Eible Hryhlighterc in yellow and rcd

I ve enctosed $1 00lot shippng and handling.alfer ends Dec 31 , 1985. Valid in USA only

Addrcss_

F#, 1Wi

ITI

II

Th, propl, who hadthe most impact on mewerc the country people.

They don't change,

Otter void wttere orchibiled, lat€d or resr/icte.l.

nl PLAY G0SPEL Soltcs 8Y EARAmanng new cou6e shots hor lo play and CH0R0any gospel song you ve ever heard - enltrely by earlHow to l ind lhe nohl stanrng note. whatchords loplay and when t0 play them. Ptay In easy kels ttrst,lhef In any key Leam lhe secrets of how t0 playby ear and olay lhe hymns you love-row' 10 easylessons $6.98 plus 700 postage.

90 minlle CISSETTI gives more explanations andluslrales wery sleD slo^/ly enough so you hear holv

rts done He how songs shoutd sound $698+40Cp0slage.oder bolh book and cassette tor $12.98

[2] LEARIT G0SPE| HUSTCExcrting new course shows ho\,! to olay melodieswilh nght hand, chords with lett Learn to playrhylhm basses. l i l ls. 'uns. c.oss hands walkrnObasses. nelodies in 3rds, 5lns. olher lecnnrcs 20easy lessons 96.98 plus 70c poslaqe

90 mrnute CASSTTTE goes beyond In erptana-lrons and illustralons Acluatly hear how lo prayrhythm basses. runs. fills.'watkrng' basses Bepeatexamples as otten as you wtsh. learn in pravacy alhome. $6.98+40c postageorder both book and cassene lor $12.98SAVE - b0th bools ard hoti casslnrs - lt5 ppd I

(Specify piano ot onan) GUARAIITEEDI

MollEY ElCl( oAvlosolls, 6-27J F itctcafGUARAIITEEI Shasrrr ill$ion. |(s f62M

38 FundomentollslJournol

GO Dby Earl Miller, lr.

ike many preachers,God's prophet Nathan had a

ordered the death of the richculprit and fourfold restitution of

the lamb.IJpenchant for poignant stories.Boldly approaching foul David, the king of Israel, The moment of truth had arrived. Raisine a

bony finger before David's eyes, and loomingominous as a thundercloud, Nathan declared:"Thou art the man!" In broken contrition, Israel'sking drew his robe about his shamed face, stag-gered up the stairway to his chamber, and sobbedout his soul in reDentance.

The story of a lamb crushed David's spirit anddrew him back to God; I hope the recital of theIamb of God which takes away the sin of the worldwill do the same for all who read this messase.

In the theater of redemption, John the Bapiistplayed the role of Master of Ceremonies. "He wasnot that Light, but was sent to bear witness of that

Nathan spun the tale of two men-one rich andthe other poor. The rich man had many flocks andherds; the poor man had'bne little ewe lamb." Infact, the poor man bought, nourished, and cher-ished the lamb-along with his children. Thelamb ate from his table, drank of his cup, and layin his bosom. That lamb was the familv orize.

But when the wealthy man enterrained a trav-eling guest, he bypassed his own flocks and com-mandeered the pauper's lamb, killing and servingit to his houseeuest.

At this point in Nathan's story, Scriptureinforms us that the kins flushed with anser and

Apdl t985 39

Light" (John 1:8). According to John1:29, in the midst of a titanic revival,God's herald on the bank of the Jordansaw Jesus approaching and exhortedthe gaping crowd: "[ook, the Lamb ofGod who takes away the sin of theworld" (author's trans.).

John's figure in introducing Christis singular. No other person in the NewTestament is ever titled the "Lamb ofGodl' This distinction belongs to the"One lonely soul of the centuries." Bythis metanhor John. the son of a Jewishoriest. identifies Jesus as the vicanousSacrifice for the redemption of lostmen. Much ancient prophecy, symbol-ism, and ritual will devolve upon Himand rendezvous at His Cross. "Behold,God's Lamb!"

final in this texl Sin is removed forever.No longer is sin merely "covered" as itwas during the Old Testament era; it isnow taken awayl'as far as the east isfrom the west, so far hath he removedour transgrcssions from us" @s 103:12).

The Greek verb here translated"taketh away" is airo.It speaks of re-moval or expiation.lt is \ot phero ("tobear"), but the one idea is included inthe other "To take up and carry away"is the thought. And the present (linear)tense suggests that John regarded thatthe transaction was as sood as done!

In the ritual for the cleansing of theJewish leper ([ev. l4:l-7), two birds areused. The first is killed and its bloodcaught in a bowl. The second is dippedalive into that blood and then allowed

dovg he was presenting his credit card.His sin was being paid for on the in-stallment system. But when the Son ofGod became the Son of Man, to expiateour sins (l John 3:5), He gathered upall the credit-card debits of the OldTestament saints and oaid them in fullin crimson cash! "Without sheddins ofblood is no remission" (Heb.9:22f

The late Harry Rimmer used to re-late a personal experience that magnifi-cently illustrates the contrast between'toverins" sin in the Old Testament and"the tak'lng away of sin" in the NewTestament. He said substantially this:

"I was in a city on a summer Sun-day, where I was to speak three timesthat day at a Bible conference. Risingin the morning, I dressed in a whitelinen suit-the only suit I had with me.Then I took the elevator down to thehotel dining room for breakfast. Alongwith my eggs and bacon, I ordered aglass of loganberry juice. Carelessly, Jsootted the Ianel of the linen suit with it.'

"When I iinished my breakfast, Iwent up to my room thinking how Icould cover the stain on my white lapel.When I entered my room I applied sometalcum powder to the spot. It workedlIt lasted through the morning serviceand lunch, but by the time for the after-noon sewicg lady Macbeths 'spot' hadreappeared. So I sprinkled more talcumpowder on it-and it worked again. Butby the hour for the night service, lq thestain surfaced again. Having nothingmore lasting, I put additional talcumpowder on it. And, need I tell you, itworked once more.

"Three times that day I atoned(covered) that stain. But on Mondaymorning I sent that linen suit to the drycleaners and had the spot etpiated(removed) for good."

In the former dispensation sin wascovered;at Golgotha it was uncovered,condemned, and scapegoated outsidethe camp forever upon the shouldersof heaven's Lamb. Gbd will rememberour sins against us no more forever. Hehas buried them in the deepest sea. Hehas cast them all behind His back."There is therefore now no condemna-tion to them which are in Christ Jesus"Rom. 8:1).

Think, alsq of the abysmal depravitywhich this our Atlas bore up to thatTree: Adam's rebellion, Noalls drunken-ness, Jacob's deceit, Moses' murder,Rahab's whoredom, Gideon s unbelief,Sarnson's lechery, Israel's idolatry,Matthew's covetousness, Saul's blas-Dhemv-not to mention the astronomical

to fly away free Think of it. As the birdsoared, the cleansed leper could eye thespot of scarlet against the azure back-drop, tlen rest in sweet confidence thathis iniquity had been sent away for-ever! Should he be quizzed as to howhe knew that his sin had been dealtwith, he could have responded: "I restassured that the sacrifice made for mehas been accepted by God as evidencedby the blood being carried into theheavens by a free-flying birdJ' And wewho are saved can likewise rejoice thaton the third day He arose again andascended into heaven, bearing on Himthe marks of His Cross.

Yet we must rccosnize that sin r.mderthe old economy wai never taken awayforever but was merely passed over(Rom. 3:25). The tevitical offerings"covered" the sins of Israel in crlicipa-tion of Calvary, but not once did theytake them away (Heb. l0:4). Only theshed blood of Christ (Rom. 3:26) couldvindicate them.

Think of it this way. The l€viticaleconomy was a credit-card system, acashless society. Each time a Hebreworesented his lamb or bullock or turtle-

Aflt Golgotha sin was uncovered, condemned,

and scapegoated outside the camp foreverupon the shoulders of heaven's Lamb.

Interestingly, God used visuals andgraphics to communicate His trueLamb to Israel in their preschool stageof education. In the paschal lamb ofExodus 12, the lamb of the morningand evening sacrifices (Exod. 29:3846),the lamb of Isaiah 53, and Abraham'snromised lamb in Genesis 22:8. werealize t1pes, emblems, and shadows ofgood things to come.

Luke 2:8-17 sums up the singularityand finality of God's Lamb in a vividway. Recall that the Angel of the tordappeared and divulged to the shepherdsthe event and olace of Christ's birth.Then the shenlierds rushed to Bethle-hem to view the Christ child as He laywrapped in swaddling clothes in amanser, Since these were doubtlesstemp--le shepherds (those who tendedlambs for sacrifice), the point of theangel's visit to the shepherds is signifi-cant. God was saying to them, "MyLamb. the Final Sacrifice. has arrived.Go look at Him. Behold the Lambl""But now once in the end of the worldhath he appeared to put away sin by thesacrifice of hirnself" fieb. 9:26).

Somethilg else is novel, striking, and

40 FundomentolistJournql

universe of vice, vileness, venery crime,corruption, and degeneracy! Raise youreyes to the stellar world and see if youcan count the wandering star5 for num-ber. "If you, Lord, shouldest mark iniq-uities, O Lnrd, who shall stand?" Theanswer is, Not one. "But there isforgiveness with thee" (Ps. 130:3-4). Sowe stand in grace and "rejoice in hopeof the glory of God" (Rom. 5:2).

When John introduced Jesus as thelamb who removes the sin of the rarorld,he exoloded the Hebrew bias of "nosalvation beyond the Hebrew racel' Infact, His penetration into mongrelSamaria earned Him the title of "theSaviour of the world" (John 4:42) bythese pagan converts.

The Jewish Pharisee was fond ofpraying daily: "God, I thank thee thatI am not a Gentile, a slave. or a woman."But a converted Pharisee, who had ex-perienced the expansive grace of God'sLamb, countered: "There is neither Jewnor Greek [Gentile], there is neithermale nor female: for ye are all one inChrist Jesus" fGal. 3:28).

It is intriguing to observe how theinclusion and scope of sacrifice ex-nands in the Old Testament. In Abel's

time, it was a lamb for Ihe individuat.Later in Egypt, on the night of thePassover, the Lamb shehered a family.Still later during Yom Kippur (Day ofCovering), one lamb atoned for the sinsof a nation- But now John Dresents atamb who expiates the sins of the rarorld

no man can calculate (Rev.7:9). Christ'sblood "is shed for zany for the remis-sion of sins" (Matt. 26:28).

The Iate Methodist Bishoo ArthurMoore often recalled listenins to thecongregatron ot hrs boyhood countrychurch singing:

of eight souls, but embraces a multitudethat no man can calculate.

The tricklet increased to a rivulet,became a river, and finally broadenedinto the sea.

Thank God that Christ reaches allmen without distinction. Salvation isnot limited to a Noah's ark of eiehtsouls, but embraces a multitude that

"There's a wideness in God's mer,cv.Like the wideness of the sea."Being a country boy he had never

seen the sea. and Bishop Moore couldrelate "sea' only to a millpond hepassed on his way to the church house.So each time the old hyrnn was sung the

ROOTED IN BIBLICAL TRUTH.IN TOUCH WITHCONTEMPORARY SOCIETY.It you come to Grace, ex- tween Christian truth andpect hard work. The hard the society that desperatelywork of intense study in the needs to hear that truth. Welanguages, histories, and want our graduates to becullures of Bible lands, trained to speak the timelesssinkino vour roots Word of God into

llf#fui; 0fil( ffid;''mnstud ies, re la t ing To do that, andyour ever-expanding Faith to do it powerfully and intel-to the issues and concerns ligently, you must be rootedof today's culture in biblical truth . . . in touch

",1i'f?J:fi!?ill"T! l'"ll,iil5l; BOTH.FoUNDATtoN FoR MtNtsrRy.Grace ltr€or€rca, SoDrhary. wNoNA LAXE. tNDIANA,16590

Teach3rour Chitd

pee99999€99939999!S

Pensacola ChristianCorespondence Schoolx Kindergarten thru Grade 12

x. A Beka Book curriculum

X Over 2,000 students enrolled

Writ€ for color brochure

Optionaf -A Beka Videoinstrucl ion avai lable

Kindergarten thru Grade 5

)oooooaooooooo?ooooooooi

Box 18000, Station FJCPensacola, Florida 32523

Pensaco ia Chr is t ian admi ts s luden ls o l anyrace, co or , and na t ona or e lhn ic o r i€ in .

April 1985 4l

youngster interpreted "sea' as "pondl'Not until many years later, as a

traveling Bishop, did he first view thesea. The "wideness" of the millpond ex-panded gigantically!

The sacrificial scooe of the Lamb ofGod is not the wideness of a millpond;it is far, far vaster than that. It reachesand embraces Jew and Gentile, maleand female. Greek and barbarian. wseand unwise, Pharisee and pagan, agnos-tic and devout, black, white and yellow."The sin of the world."

John looked, and saw the Lamb ofGod coming toward him. He imploredhis bystanden to lmk also We are savedby looking unto Jesus, the Author andFinisher of our faith {Heb. l2:2). Man(Adam) was lost by a look. But now, inthe wisdom of God, he can be saved bya look.

The Israelites, camped in the wilder-ness, sinned against God by grumblingand disbelief. God sent sements into

their tents to afflict them. Many per-ished. But God instructed Moses rofashion a serpent of brass, erect it highupon a pole, and urge all the infected

believeth in him should not perish, buthave eternal life" (John 3:14). Note thatMoses did not command Israel to un-derstand, but simply look.

/T\Ihe sacrificial scope of the Lamb of God reaches

and embraces the world.

ones to look toward that upright-andlive. Seizing this analogy, Jesus af-firmed: "As Moses lifted up the serpentin the wilderness, even so must tJre Sonof man be lifted up: That whosoever

Iorrdt Day mornhg January 6, l85Qdeluged merry England in a drivingsnowstorm. A )oung boy named Charlesheaded for a church recommended byhis mother. but the furv of the stormcomnelled him to turn down a sidestreet. There he entercd a tiny structureidentified by a snow-veiled sign, 'Artil-

lery Street Primitive Methodist Churchl'Fifteen or less people composed the

"crowd" that Sunday. Even the pastorwas snowed in and did not make it. Atlengrh, the thin, emaciated-lookingchurch sexton agreed to fill the pulpit,taking for his text Isaiah 45:22, "tookunto mg and be ye saved, all the endsof the earthl'

The earnest but unlearned substi-tute spun the text along for l0 minutes,first accenting various words in theverse, then emphasizing the idea ofloolcir,rg to Christ for salvation. Wordsfailing him, he became desperate as tohow to get out of his preaching predica-ment. But the sight of the distressedface of the boy (under conviction butunknown to the speaker) triggered hiseffort afresh. Fixing his eyes upon theyoungster seated alone under the bal-cony, he pointed and shouted, "Youagman. vou're in trouble! Look to Christ!Iooki Look!" And Charles HaddonSpurgeon did look to the lamb ofGod who then and there took away hissin burden. Later, Spurgeon testified,"The cloud was gone, the darknessrolled away, and in that moment I sawthe sunl'

The Hebrews looked-and lived.Spurgeon looked-and lived. I looked-and live. Yoa can look-and live.

I Earl Mtller, lr., is pastor of CookMemorial Baptist Church, Pineville,West Virpinia.

MANUFACTURERNEEDS

DISTRICTDEATERS

NO FT,ANCHISE FEE

IEQUIRE|IENTS:

-Purchase Model Homefrom $14,000 lo t20,000

-M€et Our High Standards

-Oesire to Succeed

gr,.regr.ffi^.r, @9"-

ONE OF THE HOTTEST ITEMSIN THE HOUSING MARKET

TODAY

FIATUIIXG:

. Round, Smoolh Exterior

. Round or Optional Flat Interior

. solid 8 in. (Jniform Logs

. New Contemporary Styles

. Custom Oesigns Avaitable

. Commercial Building Availabte

. Protected Ter.itory

|, gt."Z,gt.Mo,,a., eT,o15 -.ffi,iiilT:,!"i&,

CALL lylR. iIOSES COLLECT TODAY AT (704) 932.6151

42 FundomentollslJournol

n l/'\/- -\ A -rl l\/Dl\-,/\.71<trf n Y

Jonathan EdwardsInsights That ShapedAmerican Thought

by lohn H. Gerstner

FF EE t

I F rI

onathan Edwards is most re-membered for his leadershin in

t! the Great Awakening (1735-1743)and for his famous sermon "Sinners inthe Hands of an Angry God" (preachedat Enfield, Connecticut, on July 8, l74l).He is recosnized as the foremosttheologian and intellectual mind in thecolonial period of American history.Edwards has made a permanent im-pact upon American Christianity be-cause of his insistence on personalregeneration. This doctrine ultimatelycost him his pastorate at Northampton, Massachusetts. He was a power-ful revival oreacher as well as one ofthe early

-presidents of Princeton

University (then the College of NewJersey). He pastored for more than 20years and wrote a score of books. Hewas personal friends with GeorgeWhitefield (who preached in his

church), Thomas Chalmers, and DavidBrainerd (who was engaged to hisdaughter before his untimely death).

Jonathan Edwards's life (1703-1758)was as saintly as his thought was pro-found. Reared in a Bible-believinghome in East Windsor, Connecticut,the child of a godly Congregationalpastor and his devout wife, Jonathanwas an only son surrounded by 10sisters. Although respectful, dutiful,obedient, and in outward conformityto the reformed religion of the manseand engaged in special religious exer-cises ofhis own as well, he did not con-sider himself converted when he wentoff to Yale College at age 13.

During his four collegiate years hewas trained in the arts, sciences, andreligion-the latter including thestandard Puritan and Reformed worksof the day. It is now well established

that Edwards came to his early ideal-ism without the help of Berkeley'swritings. The collegiate influence ofIsaac Newton is undisputed, but thesame cannot be said of the impact ofJohn Locke's Essay on HumanUnderstand.ing. Generally speaking,the enormous intellect of Edwards isrecognized more than ever, while hisincredible precocity is now doubted bynew dating ofhis writings. At any ratehe was a brillant young man whoseideas were to shape nearlv all contem-porary American religioris thinking.

During his graduate (172U1722\ and.tutorial years (1723-1726), Edwards notonly completed his academic periodbut began his Diary, Resolutions,Sermons, and, Miscellanies, the lattertwo being continued to the end of hislife. He also had a brief oastorate inNew York.

Aprll 1985 43

The year 1726 marks the beginningof his career, as he was called tocopastor with his grandfather, SolomonStoddard, at the Congregational churchin Northamoton. Massachusetts. Hismarriage to Sarah Pierrepont of NewHaven, about whom he had written hisfamous ode four years earlier when shewas a girl of 13, occurred the next year.

Preaching the reformed interpreta-tion which he found in what heconsidered the inerrant Word of God,Edwards did so in the Puritan styleand evangelistic method called"preparation" or "seeking." This wasnot "incioient Arminianism" becausenothing done by the unregenerateseeker inclined God's heart towardhim. In fact, because such preparationwas in itself sinful-though less sinfulthan not seeking-it disinclined God'sheart without alienating His mercy.

We find this doctrine not only in hisvery early sermons such as "GodGlorified" (the first published sermon,1731), but at the height of the revival("Pressing Into the Kingdom" and evenin "Justification by Faith"). TheFarewell Sermon of 1750 was full ofexhortation for the people (who haddismissed him) to seek the Lord. Nordid Edwards ever abandon the Puritanmethod of evangelism even when teach-ing his almost illiterate Indian congrega-tion at Stockbridge.

Thoush Edwards's career was in thepulpit, a;d he is widely known for hisrole in the Great Awakening, his famerests largely in his writing, which hehimself considered his proper element.

He was a foremost apologist, aswell as preacher and theologian. Ac-cording to Edwards, "Nothing is morecertain, than that there zast be an ul-made and unlimitedbeng" (The Insul-ficiency of Reason as a Substitute lorRevelation). "There must be an eternalcause" (Freedom of the Will). Edwardscertainly argued theistic certainty. Inthe unpublished sermon lecture of1743 on Romans l:20 he showed thatevery blade of grass was a clear proofof God.

However, he believed that man'sdepravity was such that apart frombiblical revelation, he was "naturallyblind in the things of religion" (Sermonon Ps. 94:8f). This is partly because ofthe complexity of metaphysical ques'tions but mainly because of the exten-sive influence of sin. According toJonathan Edwards the Fall obliteratedthe moral image of God but left thenatural image or faculties intact. The44 FurdomentollstJournql

mind was indirectly influenced by thecorrupt heart or will. Edwards. there-fore, neither assumed the ruin of themind nor that the mind of itself wouldfollow the evidence to God.

He believed the Bible evidences itsown inspiration by its "shining brightwith the amiable simolicitv of truth"as well as by externalhiraiulous cer-tification. So in the realm of revelationas in theism Edwards was neither a

t-

-Hwards showed thatevety blade of grass was

a clear proof of Gd.

fideist nor a rationalist. The divinity ofHoly Scripture rested not merely on its"inspiring one" nor on its externalevidence alone. Rather, God who madeHis Word "amiable" did so by meansof convincing argument.

By natural reason and Scripture Godreveals His purpose in creating theworld for His glory and therein theblessedness of His people. ThusEdwards is utterly theocentric, so lack-ing in the prevailing humanistic andutilitarian tendencies of his time. Heargued that the human being must besubordinate to God in order to knowHim.

He believed Adam was first createdupright but fell into temptation (notcalling on the grace available to him)and thereby brought the race, whichwas "constituted" one with him, intortin (Original Sin). God redeems thebeliever through the covenanted workof Christ's satisfaction (leaving allothers to their inexcusable unbeliefand to the justice of God in the dam-nation of sinners).

Edwards believed this work ofChrist is communicated throush thepreaching of faithful, ordained rien bywhich the third person of the Trinityarouses previously "sottish" people to"seek." Of the manv called. few arechosen. Only those who give a credibleprofession of faith and life are rightlyadmitted to and remain in the member-ship and communion of the church. Ingradually coming to this positionEdwards was not only attacking thewidespread "Converting Ordinances"

doctrine of Solomon Stoddard but themore moderate "Half-way Covenant"as well. In so doing he barred from theTable those who did not claim reeen-eration and they ultimately barred-himfrom the pulpit. Though Edwards wasdismissed by the Northampton con-gregation in 1750, by the end of thecentury the doctrines he opposed werevirtually eradicated from NewEngland.

A general religious awakening wasoccurrins in the colonies that madeEdwardi believe the "Latter Day"Millennium might be dawning, whichwould be followed by the GeneralJudgment, Confl agration, eternal Helland Heaven. It has been shown re-cently that eschatology was central inEdwards's thinking from the begin-ning and that his only commentary wason the Apocalypse is no coincidence.

As for Edwards's influence, theAwakening, in addition to bringirigmany souls to salvation, had con-siderable effect in preparing estab-lished churches for disestablishmentafter the Revolution and, according tosome scholars, in bringing about theRevolution itself. Though Edwardswas not a Baptisl, many Baptists claimthat the awakening he promotedbenefited them more than it did thepaedobaptists. He has been recognizedas a spiritual giant by those whodisagree with his theology as much asby those who agree.

"No writer since the days of theapostles, has better comprehended theWord of God" is the estimate of onewriter. B. B. Warfield thought thatEdwards 's defense of Calv in ismdelayed the Arminian conquest of NewEngland for a hundred years. Notonly is Edwards the continuing Fatherof the American Reformed Church, buthe profoundly influenced Scotland inhis own time. Likewise CharlesSpurgeon, the Great English Baptist ofthe nineteenth century, and MartynLloyd-Jones, the great independent ofthe twentieth centurv. have borne theirt r ibute to h is impact on thei rministries. Even secularism is todayconfronting our famous Puritan, whois now recognized as the greatestthinker of his time.

I John H. Gerstner is an emeritus oro-fessor of church history and a world-renowned exDert on Jonathan Ed-wards. He holds a Ph.D. from HarvardUniversity.

THUNDER IN IHE PULPIT

HeavenThe Portion of the Righteous

by lonathan Edwards

The sxn* know thatthere will be no more

danger of their happinesscoming to an end, thanthere will be that the

heing of God will cometo an end,

But glory, honour, and peace, to ewryman that worketh good (Rom. 2:10).

shall endeavor to show from thetext that glory, honor, and peaceare the Dortion which God has

given to all good men. In describingtheir happiness, I shall consider thesuccessive parts of it; both here andhereafter.

When the soul departs from thebody, it is received by the blessedangels and conducted by them toheaven. On the eve of its deDarturethere is a guard of angels siandinground the dying bed; and the devils,though eager to seize upon it as theirprey, shall by no means be suffered tocome nigh. The holy angels shall be aguard to the soul, to keep off all itsenemies. We are taught that this is partof the office in which God employsthem. "The angel of the Lord en-camoeth round about them that fearhim, and delivereth them" (Ps. 34:7)."For he shall give his angels chargeover thee, to keep thee in all thy ways"(Ps. 91:l l). There are some who saythat there is no such place as heaven;but this is evidently a mistake, for theheaven, into which the man ChristJesus entered with His glorified body,is certainly someplace. It is absurd tosuppose that the heaven where thebody of Christ is, is not a place. To saythat the body of Christ is in no place,is the same thing as to say He has nobodv. The heaven where Christ is. is aplaie; for He was seen ascending, andwill be seen descending again; and theheaven where the deoarted souls of thesaints are, is the sarne heaven whereChrist has ascended. And thereforeStephen, when he was departing this

life, saw heaven opened, and the Sonof Man standing on the right hand ofGod. And he prayed to that same Jesuswhom he saw, that He would receive .his spirit; that is He would receive itto Him, where he saw Him, at the righthand of God. And the aoostle Paulsignifies, that if he shoulii depart, heshould be with Christ. "For I am in astrait betwixt two, having a desire todepart, and to be with Christ; which isfar better" fhil. l:23). "We are confi-dent, I say, and willing rather to beabsent from the body, and to be pres-ent with the Lord" (2 Cor. 5:8). Besidesthere are some of the saints therealready with their bodies, as Enochand Elijah. They shall remain there ina state of exceeding glory and blessed-ness, till the Resurrection. They shallremain there in the enjoyment of God,dwelling with Jesus Christ in a state ofperfect rest, without the least distur-bance or molestation. "And I heard avoice from heaven saying unto me,Write, Blessed are the dead which diein the lord from henceforth: Yea, saiththe Spirit, that they may rest fromtheir labours; and their works dofollow them" (Rev. 14:13). There theyshall dwell in habitations of sweetdelight and pleasure in Paradise; therethey shall drink of those rivers ofpleasures forevermore; there theydwell in perfect light and perfect love;there they shall see and converse withGod and Christ, and with angels andglorious spirits, and shall contemplatethe wonderful love of God to men insending His only Son; there shall theycontemplate the glorious love of Godto them, the love He had to thembefore the foundation of the world.There shall they see and know what

Ap| l98S 45

D.tail of a painting displ.y.d in The Art Mus.M,Prineron Univemity. Reprbduced by Fmission.

love Christ had to them, that in-fluenced Him to lay down His life forthem: and shall behold the beauty andexcellencv of Christ. and see face-to-face, and i<now even as they are known.They remain in ajoyful expectation oftheir more fuIl and complete blessed-ness at the Resurrection. As the wick-ed have not their full punishment un-til after the Resurrection, so neitherhave the saints their complete hap-piness. Though they have attained tosuch exceeding glory, yet they are notyet arrived at its highest degrees, forthat is reserved for their final state.The reward which the saints recerveafter the Resurrection is often sookenof as their chief reward. This is thereward that Christ has promised. "Andthis is the will of him that sent me, thateverv one which seeth the Son. and be-lieveth on him, may have everlastinglife: and I will raise him up at the lastday" (John 6:40). This is the chiefreward that the saints seek and waitfor. "And not only they, but ourselvesalso, which have the firstfruits of theSpirit, even we ourselves groan withinourselves, waiting [or the adoption, towit, the redemption of our body"

(Rom. 8:23). "If by any means I mightattain unto the Resurrection of thedead" (Phil. 3:11). "Women receivedtheir dead raised to life again: andothers were tortured, not acceptingdeliverance, that they might obtain abetter resurrection" (Heb. l1:35). Sothe happiness, that shall be given atChrist's second coming, is spoken of as

It is absurd to supposethat the heaven wherethe bdy of Christ is, is

not a place,

the principal happiness. "Looking forthat blessed hope, and the gloriousappearing of the great God and ourSaviour Jesus Christ" {Titus 2:13;.

This the saints will be in joyful ex-pectation of in heaven; they shall restin sweet repose on God's promise thatit shall be so, their desires of it bring-ing no uneasiness; they rejoicing in itmost in the consideration that it willbe in God's time, in the fittest and besttlme.

When the time appointed comes,notice shall be given of it in heaven,which will be to their exceeding joy.God has in His own eternal counselsfixed the time, but now it is kept secret;it is not only not known by any on theearth, but neither is it known in heavenby either saints or angels there, and theman Christ Jesus Himself, in His stateof humiliation, did not Himself knowit. "But of that day and hour knowethno man, no, not the angels of heaven,but my Father only" (Matt. 24:36). Thesaints and angels in heaven have ajoyful expectation of it, but they knownot when it is; but when the timecomes, God's eternal counsels concem-ing it shall be made known; the joyfultidings shall be proclaimed through allheaven, that all may prepare to attendthe tnrd Jesus Christ in His descent tothe earth.

They shall descend with Christfrom the highest heaven toward theearth. When notice is siven to theheavenly host, they shall all gatherthemselves together to attend on thismost joyful and glorious occasion; andthen the elorious Son of God shall des-

cend, and the holy angels with Him,and not only the angels, but the soulsof the saints shall come with Christ."For if we believe that Jesus died androse again, even so them also whichsleep in Jesus will God bring with him"(1 Thess. 4:14). Christ shall descendwith the glory of his Father; He shallappear in a glory becoming theSupreme Lord and Judge of heavenand earth. Now heaven will for a trmcbe left empty of its inhabitants; thoseslorious and blessed abodes will bedeserted by those that dwelt there, toattend the Judge of the world.

The dead in Christ shall arise at thesound of the last trumpet with glorified bodies, and the living saints shallsee them. The holy and blessed soulsof saints that descended from heavenwith Christ, shall then be reunited tothose bodies that shall be prepared byinfinite wisdom and skill to be fitorgans for a holy and happy soul. Thebody shall not rise as it was before;there shall be a vast difference in it. "Itis sown in corruption; it is raised in in-corruption: It is sown in dishonour; itis raised in glory: It is sown inweakness; it is raised in power: It issown a natural bodv: it is raised aspiritual body. There is a natural body,and there is a spiritual body" (l Cor.15:4244). The glory of that body thatthe saints shall rise with is what wenow cannot conceive of. It shall not besuch a dull and heary moulded thingas it is now: it shall be active andvigorous as a flame of fire fit for theuse of a glorified soul.

Then shall the good works, whichthe saints have done, be declared totheir peace and glory. We are oftentold that every man shall be judged ac-cording to his works, and Christ keepsa book of remembrance of the goodworks of the saints as well as of thesins of the ungodly. Ald however meanand polluted that which the saints do,is in itself, yet all the pollution thatattends it is hid, and everything theydo for God that has the least sincerityin it is precious in God's eyes. ThroughHis infinite srace it shall in no caselose its rewaid, neither shall it in anywise lose its honor. At the day ofjudg-ment they shall receive praise andglory in reward for it. Christ willdeclare all the good they have done totheir honor; what they did secretly andthe world knew it not, and when theydid not let their left hand know whattheir right hand did. Then shall theyreceive praise and honor for all their

Featuringo Grades K-5. Master teacherso Traditional Chris-

tian educationo Designed for the

smaller schoolo Affordable

Write for information.A Beka Vlleo Schcol

Box 18000, Station ruvPensacola, Florida 32523

Penecola Christian adnils slud€nis ol anyrace, color, and .alional or elhnic origin.

46 FundomenlollstJournol

labor, for all their self-denial, and alltheir suffering in the cause of Christ;and those good works of theirs thatwere despised, and for which theywere condemned, and suffered re-proach, shall now be set in true light;and however thev were reproachedand slandered by men, tliey shallreceive praise of God in the sight ofangels and men.

The saints shall sit on thrones withChrist, to judge wicked men and devils.Christ will pur that honor upon themon that day. He will cause them to siton His right hand as judges with Him,and so the saints shall judge the world."And Jesus said unto them, Verily I sayunto you, that ye which have followedme, in the regeneration when the Sonof man shall sit in the throne of hisglory, ye also shall sit upon thronesjudging the twelve tribes of Israel"(Matt. 19:28). "Do ye not know that thesaints shall judge the world? And if theworld shall be judged by you, are yeunworthy to judge the smallest mat-ters? Know ye not that we shall judgeangels? How much more things thatpertain to this life" (1 Cor. 6:2-3). Theyshall judge kings and princes who weretheir persecutors, and the devils, whowere their temDters.

At the finishing of the judgmentChrist shall Dronounce the blessedsentence uponlhem. "Come, ye blessedof my Father, inherit the kingdomprepared for you from the foundationof the world" (Matt. 25:34).

This blessed sentence Christ shallpronounce on them with inexpressible

manifestations of grace and love.Every word of it will be ravishing tothem, and will cause raptures ofjoy intheir hearts; that this glorious person,though He orders with such indigna-tion the wicked to depart from Him,yet will so sweetly invite them to comewith Him, and that He should accostthem after such a manner, saying, "yeblessed of my Father." Christ will pro-nounce them blessed in the sight ofmen and angels; and blessed indeed,because blessed by His Father. Therewill not onlv be a manifestation ofChrist's love'to them in this sentence,but a declaration of the Father's love,for they are declared to be blessed ofHim. Christ shall invite them to comewith Him, and for no less a purposethan to inherit a kingdom. Christ givesthem a glorious kingdom; the wealthto which He invites them is the wealthof a kingdom; and the honor He givesthem is the honor of kings; and whatyet adds to the blessedness is this, thatit is a kingdom prepared for them fromthe foundation of the world. God lovedthem lrom all eternity, and thereforeHe has prepared a kingdom for them.God had resoect to them in the crea-tion of the world, and then preparedthis glorious kingdom for them, andout of love to them. They have there-fore a right to it, and now thereforethey are invited to come to possess it;and not only to possess it, but to in-herit it, that is, to possess it as herrs,as those who have a right to the king-dom by virtue of their being Hischildren.

To sum up this whole description,there shall never be any end to theirglory and blessedness. Therefore is itso often called eternal life, and ever-lasting life. We are told that at the dayofjudgment, the wicked shall "go awayinto everlasting punishment: but therighteous into life eternal" (Matt.25:46). The pleasures which there areat God's right hand, are said to beforevermore fPs. 16:11). And that thisis not merely a long duration, but anabsolute eternity, is evident fromthat which Christ has said, that thosewho believe on Him shall not die (John6:50). In the description of the NewJerusalem it is said, "And they shallreign for ever and ever" (Rev. 22:5). Theeternity of this blessedness shallcrown all. If the saints knew that thercwould be an end to their happiness,though at never so great a distance, yetit would be a great damp to their joy.The greater the happiness is, so muchthe more uncomfortable would thethoughts of an end be, and so much themore joyful will it be to think thatthere will be no end. The saints willsurely know that there will be no moredanger of their happiness coming to anend, than there will be that the beingof God will come to an end. As God iseternal, so their happiness is eternal;as long as the fountain lasts, they neednot fear but they shall be supplied.

I Adapted from Introduction toPuitan Theology, E. Hindson, Editor,O 1976, Baker Book House. Used byDermission.

IZEJE?', GOAEHAliue with worm humor and exciting suspense, this enjoyoble ond

fast-mouing film will not only motiuate young people, but oll ages, toa deeper wolk with Christ. COACH is o powerful motion picture,rooted in scriptural principles. It liues becouse it is the reol story ofChrisfions courogeous enough to face ond deol with sin, sin thotcripples ond robs life of 1o9 and uictory, ond that robs Christof His glory .

Awarded Best Youth Film ond Best Screenployby the Acodemy of Christian Cinemogrophic Arts, CFDA.

For more information. write or collOlioe's Fllm Productions, Inc.

P.O. Box 9, Madison, AL 35758; \205J 837 -4166

or coll your locol f i lm distributor.76mm Motlon Picture - Color - 78 ltlinutes - Rentql: $85.00

Aprll 1985 47

lN I ntrl /|tr\ l /t \ t< t r v t t rvv

SOCIAT JUSIICE AND IHECHRISTIAN CHURCHby Ronold H. Nosh

Reviewed by Kenneth L. Gentry, Jr.,pastor o[ Reedy River PresbyterianChurch, Greenville. South Carolina.

In this work, conservative Christianphilosopher Ronald H. Nash observesthat "evangelicals have become increas-ingly involved in social action" (p.l).Some have suggested that this rebirthof conservative Christian social involve-ment should be dated from the 1980National Affain Briefing Conlerence inDallas. Since that time Mott Media andCrossway Books have become two ofthe leading publishers in this field.

Nash's important treatise is not onlyan insightful and rigorous statementsupportive of conservative socioeco-nomic positions, but is selfconsciouslyand unashamedly Christian It carefullyleads the conservative Christian froma merc emotional rewlsion to Socialismto an informed awareness of the com-plex issues involved. Social lustice andthe Chistian Church is destined tobecome both a "star in the crown" of"New Right" social thought, and a"thom in the flesh" of "liberal evangelical" thousht.

After tf,mretical differences betweenconservative and liberal thought are in-troduced (chaps. l-2), there follows abiblical and philosophical analysis ofthe alfimportant concept of justice(chaps. 3-6). Then the economic systemsof Capitalism, Socialism, and interven-tionism are analyzed (chaps. 7-9). Finally,Nash offers refutations to obiections tofree-market capitalism (chips. 10.11)and provides his own objections toMarxist liberation theology (chap. 12).

A major point made in the book isthat there are two sides to lesitimatesocial concern: compassion anl knowl-edge Unfortunately, liberJ f r,angelicals(e.g., Sider, et al.)have promoted ideasthat are "long on heart and short onwisdom" (p.3). Yet, Nash observes thatcontrary to liberal mythology, "it is not

48 FundomentollstJournol

a lack of comoassion that leads theconservative to oppose the welfarestatel' Rather "it is his compassion plusa decidedly clear vision of the conse-quences of welfare state policies thatproduces his opposition" (p.61).

According to Nash, a part of theConservative's problem is a matter ofwords. The catchphrase "social justicei'which has proved so useful in liberalrhetoric, is a slippery term fraughtwith "ambiguity" (p.5) and is largely"undefined" (p.59). It has become soassociated with Liberalism that to be a

"Conservative" seems to definitionallyimply opposition to socialjustice." Theauthor clearly exposes the error ofsuch thinking, and his book shouldmake great strides in countering thismistaken notion.

He points out that philosophicallyand biblically there are three classesof particular justice that must be dis-tinguished: commercial, remedial, anddistributive (p3l). The common blurringof these distinctions in Liberalism leadsto hopeless confusion and engendersgrcat harm. "Social justice" has becomethe Trojan horse of totalitarianism(p.50). Contrary to liberal philosophy,justice does not demand egalitarianism(pp28,32,36). Indeed, Nash demonstratesconvincingly that "sometimes equal

treatment isjust;often it is not" (p.38).Chapters l0-l I are very helpful in-

sights into the fallacious objectionsurged against Capitalism. The l5 objec-tions treated are sathered under twoclasses: Capitalism;s alleged immorality(e.g., it prcmotes the misery of workers,exploits poor countries, panders togreed, etc.)and irrationality (e.9., it pro-duces monopolies, causes unemploy-ment, assumes rational consumer be-havior, etc.). Nash successfully countersthese arguments and occasionallyturns them on socialist apologists. Hesuggests that Socialism itself is moti-vated by an irrational guilt and envy(p.152), wedded to an immoral thirst forpower (p.67), often sanctified by a faultybiblical hermeneutic (p.71ff).

He ooints out rhat even manv Social-ists concede that "no adequate justifi-cation for the welfare state has yet beengiven" (p.59). Indeed, experience teachesthat the welfare state is danserous rnthat it threatens personal liberiy, wasteswelfare funds through bureaucraticfiltering, generates inflation, is addictiveto recipients, and deters production(pp.59.62). Thus, "the belief that thewelfare state is an indispensable meansto social justice is a myth whose timeis passed" (p.67).

Despite all the strengths of thiswork. it is not without some problems.The author's endorsemenr of a "minimal state" 1p.1711, and despite his validargument that therc is no middle groundbetween Capilalism and Socialism (i.e.,interventionism is principally social-istic, p.103), he implicitly endorses statesupplementation of private charity(p.21) and a state guaranteed "assuredminimum income" (p.55). This mightjust be a Trojan pony o[ intewentionismthat gives rise to a Trojan horse of"social justice" totalitarianism.

Second, although Milton Friedmanis one of the better known "antistatist"Caoitalists. he cannot be too enthusiasti-ca[ly endorsed (as Nash does, pp2l,56).Friedman is a monetarist and thus op-poses a hard-money standard. Further-more, he masteminded the withholding

and the lllChristian lllChurch :ll -

tax concept. Both of these facton greatlyfeed statist power.

Social lustice and the ChistianChurch is must reading for the con-cemed Christian to become an informedChristian. In it is the "big picture" ofChristian socioeconomic concem. Aftersurveying this big picture, the readershould consult Henry Hazlitt's Eco-nomics in One lnsson for specificsof economic theory and Gary North'sEconomic Commentary, Genesis: TheDominion Covenant for specific theo-logical justifications for the free market.(Mott Media, 1983, 175pp., $7.95)

FATWETT BEFORE THE MITLENNIUMA C licol Biogrophyby Dinesh D'Souzo

Reviewed by Russ Pulliam, editorialwriter, columnist, Indianapolis News,Indianapolis, Indiana.

A biography of Jerry Falwell mightfall into one of two traps.

Either an admiring follower wouldwrite a eulogy, and the real Jerry Falwellwould remain obscure.

Or a Falwell critic like Normanlear would write a hatchet job, andagain, the real Jerry Falwell would re-main hidden beneath the venom.

The American news media has fre-quently fallen into the second trap inwriting about Falwell and the organiza-tion he staned, Moral Majority. For in-spiring more factual error than anyother newsworthy subject in the pastfour years, perhaps Falwell and hisorganization ought to be eligible forsome sort of new journalism prize.

Biographer Dinesh D'Souza avoidsboth of these traps with a very goodstory of Falwell's life and wide rangeof enterprises. D'Souza provides plaingoodjournalism and lots of interestinginformation in Falwell Before the'Millennium.

D'Souza was attracted to the sub-ject of his book because he knew, as ajournalist. that there was somethingodd about the way writers and othersresponded to Falwell. Despite skepti-cism about the man and his beliefs,D'Souza con[esses in the introduction,"Falwell intrigued me because of thepeculiar, irrational response evokedfrom his criticsl'

Not a Fundamentalist, D'Souzamust have done plenty of research tocome up with the historical backgrcurdthat is so important in understanding

Falwell and his contribution to Ameri-can Fundamentalism. The author alsohas a penetmting grasp of the weak-nesses of the kind of liberal theologythat is often characteristic of mainlineProtestant denominations in America.Fuldamentalism makes little sensewithout understanding it as a reactionto this kind of theology.

D'Souza brines out a feature ofFalwell seldom sein in his own oublica-tions or fund-raising letters-a goodsense of humor. Tracins this character-istic back into boyhood, D'Souza tellssome hilarious stories that exolain theman's personal charm and

-growng

number of friendships outside thecamp of Fundamentaism.

At Baptist Bible Collegg for exam-ple, Falwell did not quite fit the expec-tations of the administration. "The of-ficials at Baptist Bible were not reallyaccustomed to a young man driving amotorcycle through the boys' dormi-tory at midnight. Nor did they expecthim to run a sarden hose to a friend'sdormitory roomJ'

Some penetrating questions alsocome out in the book. ouestions aboutimplicit tensions in the kind of Funda-mentalism Falwell is advancing.

One weakness of the book is a wordi-ness that could have been corrected bygood editing. The author also misses acrucial personal relationship betweenFalwell and black lns Angeles pastorE. V Hill. Hill is mentioned in the book,but this alliance between a civil rightsleader and Falwell deserves some ex-ploration in depth. Falwell has been ac-cused of both racism and a lack ofconcern for the poor. The bonds he hasdeveloped with-Hill deserve some at-tention in response to these accusations.

D'Souza has written an imDortantbook, and he understands his iubiectwell. 'At hean, Falwell remains a coun-try preacher," he declares. "Today it isFalwell who is put on camera to com-ment about the rnoral issues."

This book goes a long way in pro-viding a more accurate and balancedpicture of Jerry Falwell. @egnery Gate-way, 1984, 205pp., $14.95)

CHITDR EN

GOOD MANNERS FOR GOD'SCHIIDRENby Annello E. Dellingel

If your children slurp soup at thedinner table, scream your name throughthe house when a teleohone call is foryou, or have never met a comb and .brush. this is a book vou and vourchildren will enjoy. Here a group ofboys and girls talk to Jesus about goodand bad manners at home, at school,and in church. They learn that goodmanners is simply putting love intoaction-love for others and for God.(Concordia Publishing, 1984, 32pp.,$3.9s) -J.8.

KNOCK ON A DOORby Mory lhornlon Blonfon

Excellent book for teaching veryyor.rng children the meaning of missions.Colorful illustrations show how simplebeing a missionary can be-telling afriend that Jesus loves him, singinghim a song about Jesus, or giving hima Bible. (Dandelion House, 1984, 32pp.,$4.9s) -J.B.

II HAPPENED AI MACKEYS POINIby Jone Belk Moncure

Josh Mackey lived with Mom, Dad,and Grandpa on a sugar beet farm. Asa family, they discovered the wonder ofGod's creations around them-the lakeat Mackey's Point, the misty spray ofthe waterfalls, and the star-filled skres.However, Josh knew only of the good-ness of God's power until the day whena terrible storm ruined their entirefarm. Then Grandpa's lessons on lrust-ing God took on a whole new meaning.(Dandelion Books, 1984, 3rOO.

t;tJ.

Apr 1985 49

PROVEN CURRICULUMThe Curriculum has been developed and proven by Dr. H. L.Villmington, Vice President of Liberty Baptist Schools, Direc-tor of lnternational Bible Center and Dean of Liberty HomeBible lnstitute. The Curriculum uses the Historical Method tostudy the twelve main Chronological Stages of Bible Historyfrom Genesis through Revelation and the Theological Methodto study the 12 Basic Doctrinal Themes,

TURNKEY PACKAGEThe International Bible Center provides a proven, field-testedprogram on starting a Local Church Bible ln$rtute in yourchurch. The total package indudes Drector's Seminar, completeDrector's manual with all information neded to start a LocalChurch Bible lnstitute. Lesson Plans. recommended tests andtextbook ordering procedures.

LOCAL CHURCHThe l-ocal Church Bible lnstitute is a ministry of the l-ocalChurch. The pastor is the hesident of the Local lnstitute andas such sets policies for the Local Church Bible lnsritute thatare comDatible with the Local Church.

. ADMINISTRATIONThe local Church Bible lnstitute as a local Church Ministryis designed to be taught at your church by your own ChurchStaffor experienced Lay Staff. The lrstitute is designed to meetone night a week for three hours. Tuition is established by the

.IT WORKSAs of now, we have helped 30 Local Churches to start a localChurch Bible lmtirute for a total of over 1,000 students. Thesize of lnstitutes ranges ftom 10-75 students.

. THE NEEDToday there is a tremendous need for Christians to study God's'Word

in a systematic program that only a Bible Institute formatcan provide. By God's grace the lnternational Bible Center willhelp 1,000 churches to start lrcal Church Bible lrsdmtes duringthe next three yea6.

. TO STARTComplete the response card provided within the Journal or witethe address below for Regional Seminar preregistration andadditional information.

For information or to register for Director's Seminar please completeRESPONSE CARD opposite page 50.

DIRECTOR'S SEMINARSDallas, TX May 20.21

San Francisco, CA June 24.25There TWO DAY SEMINARS will cxplain in dctail how to start a LOCAL CHURCH

BIBLE INSTITUTE. Scminar fcc of 075.OO includcr reminar handout!and the dircctor's manual.

Dctaih on leDinar location and tiEes will bc provided to preregistrantr.

{nanad;ma/ gilb 6ette*Box 20000

Lynchburg, Virginia 24506Phone (804) 237-5961

PROFILE

Harold HennigerGentle Giant

by Billy Vick Bartlett

f n the fall of 1970 G. B. Vick madeI one of his infrequent Sunday jun-

I kets away from Detroit's TempleBaptist Church, to supply the pulpit atCanton Baptist Temple, Canton, Ohio.Chauffeured by his eldest grandson, Vickarrived Saturday afternoon and wasdirected bv a secretarv to the church's

comfortable motel-like accommoda-tions across from the main structurc.Within a few minutes Pastor HaroldHenniger appeared 'Just to check every-thing out" and make arrangements forornner.

Henniger's gracious personal touchwas the first of many lasting impres-sions that would be forged during thetwo-day visit. For instance, Hennigeroffered to conduct a oredinner "cook'stour" of the facilities, and the strang.."were soon giving vent to their proclivityfor historical pursuit, wandering thehalls of the main building reading thebiographical sketches and studying the

portraits that dot the walls and com-prise the Christian Hall of Fame. Theylearned that, while convalescing in ahospital, Henniger received the inspira-tion for the hall from Canton's Pro-.Football Hall of Fame. The idea hassince been copied with slight variations(Fundamentalist Hall of Fame andothers). Henniger's inspiring creationrecently inducted its 102nd member,B. R. Lakin.

That fall Sunday in northeasternOhio dawned crisp and sunny, and asthe thousands began to swarm thechurch's grounds and buildings, Vick,always the consummate crowd observer,was very impressed. The tally wasslightly over 4,300 in Sunday school;and l4 years later, despite a recessionthat has ravaged the industrial center,the church has experienced only mar-ginal shrinkage.

Henniger came by his ability to at-tract crowds from at least two sources.First, he was saved as a l5-yearold boyin the nearby Akron Baptist Temple,and its pastor, Dallas Billington, di-rected his young Timothy's early groMhprimarily by serving as a role model.The second stage in the development ofHennigert early ministerial philosophybegan when he surrendered to preach.At that time he entered Bible BaptistSeminary the educational arm of theold World Fundamental Baptist Mis-sionary Fellowship, and there cameunder the tutelage of legendary Funda-mentalist leader J. Frank Norris. WhenHenniger graduated in May 1947, hehad been primed with the knowlege,mentality, and example of men such asNorris, Vick, and Billington, to stakea claim for Christ and attemDt toduplicate the growth of such super-churches as First Baptist of Fort Worth,

Aorll 1985 5l

H" ^", he the only major fellowship flgurcwho has neither an enemv nor even a serious critic,

Temple Baptist in Detroit, and AkronBaptist Temple. Harold Henniger suc-ceeded in this poal.

In his 38th yiar as pastor of CantonBaptist Temple, Henniger leads over11,000 church members through mean-ingful and productive programs. Par-ticularly close to his hean is hisdiscipleship program, designed to "builda bridge" on a personal ler,rl. The churchhas organized home Bible study groups,

''lntog.atlng Lll. .ndTruth lot llllnltttY

Offering:Th.M. , M.D iv . , M.A.B.S. ;

A Sho.l - tottt ,nvosltnonl

A Llle -long lntluenc.

J . Don Jenn ings D.D. , Pres iden

Northwest Baptist Semlnary4301 North Stevens Street

Tacoma, WA 98407

(206) 759-6104

'tare teams," spiritual-recreationalretreats for small groupings of mem-bers, and other innovative concepts.Church staff members report that thesediscipleship activities, begun in the fallof 1984, have already influenced manypeople to join the church or becomemore actively involved.

Canton Baptist Temple has an effec-tive outreach to people of all ages. Thechurch has an excellent youth program,an active Jollv Sixties sroup, and its

- ^ , , - ; - , ^ 1o\.!n srnnmer calnpr Lamp Lnur (Lnns-

tian Hall of Fame). The 52-acre campand conference center, located in Dal-ton. Ohio. was established in 1?69 andenrolls hundreds of children and youngDeoDre eacn summer,

"H, has no egoprcblems, He doesn't

do dumb things;'

Although Henniger has not repudiated the quest for numbers, he does ad-mit to a change in philosophy over thepast several years. He stated recently,"While numbers are still important, Ino longer feel the job is done when thebuildings are full. If we don't havequality, if we dont do something withthose people as individuals when theyget to church-we have failed. And Idon't think you can have that quality,effect the desired growth, withoutsome oneonone contact through a pr+gram of discipleshipl' Clearly, Hen-niger's philosophical shift was the re-sult of investigation and honest convic-tion, not frustration cr failure.

The Detroit visitors were also rm-pressed and amused with Henniger'sattention to detail and penchant forcleanliness. At one Doint in their tourof the church s faciiities, Vick and hisgrandson were led out of a Sundayschool building and across a parkinglot to the church office. En route, theyencountered a small pile of debris, towhich Henniger reacted as if he hadspied a nest of rattlesnakes. With gen-uine embarrassment, he began to scoopup the largest pieces and locate a re-ceptacle. He then commandeered acrew of young people to police the area.When he arrived at the office, he dis-patched a janitor to mop up. Vick

would later remark. "Harold's a oerfec-tionist. Some preachers I know canwade through trash knee-deep and nevereven see it."

One conversant with the publicreputations of Baptist Bible Fellowshippersonalities is aware that Henniger'sspiritual personna mirrors his sparklingchurch plant. Hence, he is the fellow-ship's "Mr. Clean." For over 30 years hisname has been coupled with such hack-neyed phrases as "clean as a hound'stoothj' "a gentleman's gentlemanj' "manof principlej' "man of integrityl'and soforth. In his case however these are notmeaningless, hyperbolic aphorisms. Infact, he may be the only major fellow-ship figure who has neither an enemynor even a serious critic. In complimenting Henniger's rnoral integrity,Noel Smith once remarked, "If someonetold me Harold Henniger did some'thing immoral, I would demand morehard proof to believe it than for anyother preacher in our movement."

This aura of near impeccability isalso apparent in the Canton area. [ong-time associate Bob Johnson stated, "In37 years our pastor has never broughtthe slightest reproach on this church.He has no ego problems; he is not in-timidated by other people's gifts. Hedoesn't do dumb thingsl'

In May 1984 Henniger underrl'ent hissecond major heart operation but hassince recovered and claims renewedenergy and optimistic concern for thefuture of both his church and the Bap-tist Bible Fellowship. Speaking of thefellouship he admits, "!!'e have our probIems, but we also have strengthsl' Whenpressed for an example, he stressed theneed for the fellowship constituency toarrest their propensity to move fromchurch to church whenever a problemarises or a sreener field beckons. Healso sees a ieed to train leaders anddevelop preachers who exhibit a bal-ance between teaching and preaching,evangelism and discipleship.

For 37 years, Henniger has servedwith a rare combination of srace andskill. He has exhibited finessl withoutflash, strength withoul contention,meekness without weakness, soliditywithout inflexibility, and tact withouttimidity. He serves as an inspiring ex-ample for the young preachers of thenext generatlon to emulate.

I Bltly Vlck Bartlett is professor ofchurch history at Baptist Bible College,Springfield, Missouri.

& Norman B. Rohrer, DirectorCHRISTIAI{ WRITERS GUILD250-J Fern LaneHume, Calitornia 93628

1IIII

- tT- t

S.nd n. yo!. flEt Strrld xil. Shoa n. hmlo dd.lop |ny *.iti.t t.l.nt .nd hor to 3.11.

l--52 Fundqmenlolisi Journol

IREASURES FROM THE TE(T

Attaining to the Resurrectionby Richard D Patterson

a (]Tl hat I may know him, and

I lil'":ffiifiH'ifi:ilnihis sufferings, being made conformableunto his death; If by any rneans I mightattain unto the resurrection of thedead" (Phil. 3:10-l l).

Paul's words in these two verses arefilled with precision of thought and thepoignant power of the great apostle'spersonal resolve. With regard to theResurrection. Paul assumes the his-torical validity of Christ's literal, bodilyResurrection from the grave. This is atruth he affirms distinctly elsewhereIndeed, Paul gave formal testimony tohaving personally met the risen LordJesus (Acts 22:6-ll; 24:15,21; 26:15-23).He made Christ's Resurrection the cen-tral theme of many of his sermons (e.g.,Acts 13:29-33; 17:29-31). He explained tothe early Christians that Christ's Resur-r€ction was not only h historical factbut integral to the believer's salvationiRom. 5:8-10; I Cor. 15:1-19).

Paul also taught that Christ's Resur-rection is the full proof and assuranceof the believer's own resurrection @om.8:l l; I Cor. l5:2G51). And not only that,but Paul declared that the risen Christhas taken up His abode in the believerin vital, spiritual, organic union withhim (Gal. 2:20; Col. l:18-20, 27-28). Ac-cordingly, the believer has a readysource for living an abundant life inChrist with great power and personalgodliness (Rom. 6:5-14). The Christianshould also have a deep concern thatall may come io know the crucified andrisen Christ as Saviour and tord (2 Cor.5:14-21).

All of these truths, taught so clearlyelsewhere by Paul, are in view herewith an impassioned eloquence. Paulmoves from the mention of Christ'sResurr€ction after His suffering at thecmss @hil. 3:10) to the reality of thebelievert new life here and now as he

awaits his own resurrection with thesaints to a glorified life hereafter (vll).

The usual word for resurrection mthe New Testament, both for Christ'sbodily Resurrection and for the be-liever's resurrection, is azcstasis (cf.John l1:25-26;Acts 4:2; I Peter l:3, etc).This is the word Paul uses in verse 10.

Paul longed to know,fully Chfist's

Resurrcction powen

In rene 1l hor,rrcver Paul uses the uniouenoun eranastasis, a word found nowhere else in the New Testament. Thenoun, and especially the kindred verbwere used elsewhere in the Greek lan-guage-always in a forceful way. Forexample, they were used of a man's ris-ing to action such as in speaking ordeparting, or of causing others to rise.It was used of one who lent his strengthto assist a weaker person to rise There-fore, it is an ideal word to express theforce of Paul's fervent desires.

As a believer Paul longed to knowChrist with a living intimacy of ex-perience, and to know ftlly Christ'sResurrection power available to him,and to have an active participation inour Lord's sufferings. In that way, ashaving died together with Christ andrisen wift Hirn (d Gal 2:2Q Eph 2:610)and as now living with the hope of tak-ing pan in that great future "first resur-rection" of the saints (1 Thess. 4:16;I Peter l:3-5; Rev. 20:46; cf. Job 14:1415;19:25-27;Dan 12:2), Paul lives with theaccompanying hope of attaining, insome measurq a life of full victory oversin (cf. Rom.6:5-7; Phil.3:12-21). t

IIIE CANUU HELP!t t

a 16,000 ChristianECnOOIS nOW USeA Eeka Book.

a Day-by-day teach-ing cu iculums as-sure quality results.

a A lield reprcsen-tative will be happy toshow you out com-plete progrcm.

a New! A geka VideoSchool now availableKindergatten thrcughGrcde 5.

Write tor catalog.

A Beka BooIBox | 8O0O, Station FJBPensacota, F loida 32523

Candy CompanyDoes vour church need anew piano?

Does vour school neednew eriuipment?

Does your youth gtoupneed to flnance a trlp?

* t * r r Co f l * * * * *Great Amerlcan Candy Co.

for a free brochure onyour fund raising needs.

* * * l-813-578-1543 * * *A Chnstion Company

Mlll to:G.ert A|nerlc.n Candy Company

GroupPhone

Apdl 1985 53

,.-\ l

'rN t/- tT\tr n e\ t I F \ \ F t t F A t H r l l \ \7 lL - lL - - l -1J

fl hv Timothv creDt to the door-\ way of his Sirnday schoolV room. With his chubby fingers

he clutched his fat}er's hand for dearlife. As tiny tears trickled down hischeek, the 4-year-old was ready to beginhis weeklv tantrum. But suddenlv hespied a grbup of his friends gigglirig rnone corner of the room. Sally had atowel draped about her head and wasplacing a little basket in a large tub ofwater. Nearby stood Armie with a papercrown on her head and a sparklingnecklace about her neck. Bobby andBilly were soldiers holding shields and

ner. He wanted to splash in the water,peek inside the basket, and hold theshimmering shield. So he left hisfather's side and headed straight for thetiny "adventureland" across the room.Now Timothy would not only forgetabout his shyness and insecurities, buthe would unknowingly be learningthe Bible story of Moses throughdramatization.

Dramatization is a valuable teachinstool in the classrmm or at home. Iitakes plaruring and guidance on the partof the teacher, but its rewards are great.

First, dramatization allows the childto "get inside" a Bible character. Hediscovers that the men and women ofthe Bible were real. They experiencedanger, rebellion, joy, frustration,jealousy, and peace. They had realstrengths and real weakresses, whichGod used for His particular purposes.

By taking the part of a specific Biblecharacter, the child leams how a par-ticular person felt in a certain situationand may understand why he reacted theway he did. The teacher can follow thedramatization with a discussion of theactions o[ the character and how he didor did not demonstrate a godly attitude.She can then help the child apply thelesson to his own life. lhe child will thusremember the Bible story in a way notpossible by reading it alone.

Secondly, by using drama theteacher or parent can more accuratelyevaluate the child's understanding of aBible story, a biblical principle, or aspecific character. By asking a child toreenact Moses' smashing of the stonetablets, Joshua's siege of the city ofJericho, Abraham's sacrifice of Isaag orNoah's preparation of the ark, she canouicklv determine how successful she

spears made of cardboard covered withalurninum foil.

Timothy's tears suddenly disappeared and his grasp on his father'shand loosened. His eyes began to dancewith excitement as he thought aboutjoining his friends in the "special" cor-

54 FundomentollslJournol

has been in communicatine Bible trutl$.Third, even the simplelt dramatiza-

tion will serve as an excellent motivationfor classrmm discussion. Chililren. boththe participants and the audience, willmore easily evaluate the behavior of acharactlr in a skit or shon play thanthey will evaluate this same behavior inthcir own lives. They will quickly iden-tify Jonah's disobedience or Esau,sjealousy and will be able to discuss howthese men should have acted. Then theteacher can help t-he children ,,see,, howthese discoveries can change their ownlives.

Fourth, older children who try towrite their own creative drama willlearn much about Bible tirnes as they dotheir research. Thev will die into-theBible and otler resource miterials todiscover the customs of the day, and thepolitical, social, economic, and re[eiousatmosphere. They will study thJper-sonalities and feelings of the iharacters,what they wore and ate, who their rela_tives were, aad what their relationshipswith God were. As the students woiktogether to write the script, the Biblecharacters will come alive on paper, andlater on the sta.pe.

Fifth, dramalization helps teachersor parents know their childrln in a newand more honest way. They see a child,sstrengths and weakaessei as he reactsto a Bible story play or a role-playingsituation. For example, when c-hildreiareacting out endinls to a hypotheticalproblem situation, they will suggesthonest responses-not iust answers ac_ceptable to the adult.

-

. .Iastly, _acting out a story helpschlldren learn to work tosether.Whether a puppet play, a finger !hy, ora srmple stage play, the child willquickly turn away from his self-centeredness, shlmess, and insecuritiesas he works with his friends to see theBible come alive.

Keeping in mind the value of dramaas a teaching tool, and rememberingthat the purpose of using it is to makEBible characrers, truths, principles, andstones become more real for the chil-dren you love, here are some sugges-tions for using drama in the classroomor at home.

Story Play (preschool-grade 6)

. To makethe story play a fun activirytor your children, first gather a box oisupplies that wilJ help thim ,.feel,,morelike Bible characters. Include lensths ofcloth that can be slipped over thi head

or draped around the body, old towelslor headdresses, leather thonqs or san-dals, cane or stick for a shepheid,s staff,bathrobes, old iewelry, stic-k with stringattached for a fish.ing. pole, scroll madiour ol sne[ paper-and two empry papertowel tubes, and construction papercrown.

helps them understand the issues rn-volved. They see another person,s pointof view by putting themselves in hissnoes.

Because the Christian life deals withpersonal relationships, the role-playhelps the teacher communicate bibiicaiprinciples about attitudes. She helps thecrrrdren see how they can apply fu,steachings to their dailv livei.-

-

. For ins-tance, you may use role-playto help children discover some solutionsto sibling rivalry. Set tlre stage by say-ing, "There is trouble at the Jihnlons .Ronnie and Becky want to watch dif-terent.television pn:grams. What do youtnink happens ?" After a few volunteershave suggested what might take place,say, "Who would like toihow us wharyoa think happened?" Choose childrenwho have bqen.quick to volunteer; theyhave identified with the characters.Repeat the situation and give them theopportunlty to act out their soluuon.Give others a chance to role-plav alter-nate solutions. Immediatelv iead adiscussion zeroing in on ihe effec-tiveness.of each of the suggested solu-tlons, whether they were in line withGod's teachings, and how this situarronmight be similar ro ones the children cx-perience in their lives. Challenee themto apply God's principles to thiir ownlives the next time they are involved ina fight with a brothei or sister.Pantomlme (kindergarten-grade 6)

Pantomime (or charades) is often asuccess with chldren. It is simply actingwithout words. Pantomiming may bJdone by 4. and S-year-olds. Thlv can in-depen.lsntly think of ways of aiting oura specfic Bible.charactei lNoah sainingwmd_ for the ark, Dorcas sewing clothes]David using his sling or a speclfic word(weaving, fishing, hammerins). Olderch.il{req will enpy the challeng[of moreDvolved pantomimes, such as acting outChristian _values (love, joy, kindneis).

, The idea of using -drama

in yourclassroom or home may be scary tosome. Yes, it does demand enthusiasm.a confidence in what you are doine. a lit-tle bit of kngw-how, the gathering ofsupplies, and a love and reipect foithechildren placed in your care. But this isa small price to pay in order to see theBible come alive in the eyes of vourchildren.

I Jean M. Beck is curriculum writer forthe Children's Ministries at ThomasRoad .Baptist Church, Lynchburg,Virsinia.

ava/ Ii'om his shyireos,Tne cr'ilild vill quic Lurn

ao hevorko vith his ftends losee the Dible come alive.

. ,As you begin to create a srory playwrth your ctuld.ren, remember that thepurpose.ls not to present a refined prGlessional play, but to help the childrenfeel the pans they take. Allow the ch.il_dren to use tleir own wording, based ontheir Lrnderstanding of the rtople andevents, but guide them in sequence andaccuracy.

. Very young children will enjoy act-ing out scenes where all the ciriidrenplay_ the main character. They may allbe Moses joumeying through tk wiider-ness, parting the Red Sea with his rod.carrying the stone tablets down MountSinai, then casting them to the ground.

Children who are a liule oldler mayenjoy spontaneously acting out storieiwrm more than one character. such asthe shepherds coming to visit Mary andJoseph and the baby Jesus in the itablein Bethlehem. Still older children willwant to accept the cha.lJenge of writingrnelr own scnpt, mating scenery and99:tym:s,and trying to presenr theirnnlshed prcduct tor an audience.

RolePlay (grades 3{)Role.play is a form of drama thar rs

not rehearsed and is not meant to enter-tain. Instead, a hypothetical situation(ohen a problem) is introduced to thechildren, and they are challenged tootter suggestions o[ what they wor.rld door how they would react in the samepredicament. Playing out a situatron

Aprll 1985 Ss

FACE THE FACTS

tls{\

r

b! Dan & Stette Petcrs **r{rsx{Sg

'll'urlt lhpcr i(;.!5 272po cs(tt l.

WHAT PANENTS & TEENSNEED T{) KNO\ryABOUT ROCK

This comprehensive anahsis, bl, rec'oglliz('(i authorities on thc subiect, isba^sed ott httndrcds of horrr.r of lcst'archand countless on-thc-air debates withdisc jockels an(l rock stilm.Did you know that:. 1I people uere trampl.ed and

sufocated to dedth at The llhoconcert in Cincinnati?

. 100 mck stars hat:e died beforethe age oJ 40?

. a Punk rock manager said, "Rock'n Iloll is pagan and primitirv . . .ond that's hou, it should be!"?

\h$:q\ !C4 provides firurh, . l l , l i t l k"rs l r ; ' . \ lu i r t ing r , rr 'k nrrr i i tand will be an inrpo iut "neutrirl bastr'fbr parent"s and k'ens slruggling withthis ri rlirtile issue.At lbur Boohstorc or:BTTHANY ll HOUSI PUtsUSHIRS

\ la { ;s i ( r \ r r r i , l l r r l ' R , , t ll l l) ls, \ l inn('sot{ ;5.1:iSl.rltl ll.1,r- ruil ttdftt)

The Ultimate in Materialismby Cal Thomas

enator Jesse Helms of NorthCarolina has asked the InternalRevenue Service for an explana-

tion of an ll-year-old ruling that ap-parent l l a l lous parents whose babie\live briefly after abortions and then dieto claim the children as dependents fora full tax year.

The so-called revenue ruling,"handed down by the IRS in 1973, doesnot specifically state that it deals withchildren who briefly survive aboftions.But a Washington attomey, JamesBruen, Jr., recently obtained throughthe Freedom of Information Act manyof the agency records on which the rul-ing was based. Those documents seemto make it clear that the IRS knew whatit was dealing with and intended theruling to apply to abortions. They alsoindicate that IRS officials drafted theruling to obscure the fact that it dealtwith abortion.

IRS Chief Counsel l-ee Henkel said,"The proposed revenue ruling holdsthat the subject taxpayer may claim adependency exemption for his childborn in a premature delivery inducedby an abortion even though such childlives momentarilyl' Nice, huh?

What kind of crazy sadism is this?The court says an unborn baby is nota human being deserving of the fullprotection of the law, but an aborted

baby, if somebody can make its heartbeat, and it is beating before birth, orit takes a breath, becomes the unwillingparents' tax break. Talk about the ulti-mate in materialistic values.

The iRS, in an allempt to cover itsflank, says, 'Although from a legal vreu'point we concur in the result reachedin the draft, we think it unnecessarilyfocuses upon the morally and emo-tionally sensitive issue of abortron.Thus, we have prepared.. . a proposddrevenue ruling that rvould cover notonll' anificially induced abonion situa-tions in which a child is born alive butlives only momentarily."

This is disgusting in the extreme. Ifever there was an issue on which theReagan Administration should act, it isthis one. Abort your kid and get a taxbreak an1.t'ay'. No extra doctor bills, noclothes or diapers to buy, no babysittersto hire, just a nice tax break for the en-tire year

Some people hope to have babies byDecember 31 so they can get a taxbreak for the entire year. Now thosewho abort their babies get the samebreak. Nothing like a pluralistic societywhere everyone gets to do what hewants, r ight? As I sav, i t is d isgust ing,and you ought to get angry enoughabout it to write the Internal RevenueService in Washington. I

INSTANT-PEWO

U.S, |ad C.[dlrn Prrented

A 4 atH to uptn& d-LthA Fs.. E ch lDrrr-Ittr/o lr o.tm bda /|! |llnylo, s€r.li?d.d, Ct tLDf.bd. t. u..d. f.b.lc t.unfi.tur.d ,ut in ce.d6d.l .nd lndrlEbl sd!s,

rh. .v.nrc Job r. htr.ll.d b 14 . d.y. Abo, .tr ryp..of q.nlbl. Cu|nd.. Fr bchuh, f.bdc .urch€,ud tntdfitl6 ulm r.qudr. ArdLbl. 6lt thMthAnold'. tldulrla. A trur, d Audr6t4d rD|!!4Lltv.. :!l y..n qt6t @, Errcr npeireUvcr

.ARNOLD'S INDUSTRIES, A TRUSTt2t W€tt atb Ave. Holdrcge, N.brotr 689,19

In N.th*. qll C. .d $!99$a7lOutd& N.tdrt cdl l{X}rl&3lo.Toll Fe.

ScripturalAos@Jtacts

Two color: fourand six pagetracts.

100.s3.85;200-86.OOi500-s 13.o0.

Mail to:Collegiate Crusade for Ctutst lnc.

P.O. tux6131 . Norfolk Vitstnia 23506

MINISTRY UPDATE

Operation Airlift Planned by OIdTime C'Gpel HotuThe plight of thousands

of starving Ethiopians hascaDtured the attention of theworld. Pictures of starvingchildren fill our newspapersand magazines, and peoplegenerously pour money intorelief projects.

Because northem Ethiopiais home territory for groupsthat continue to resist the

have refused to allow helpinto the region for fear therebels might benefit as well.

Neighboring Sudan hasnot only had to feed its ownstarving people also affectedby the drought, but thou-sands of Ethiopians havestreamed across the borderin search of food and aid.The fierce heat of the Sudan

of desert, hills, and aridmountains near the village ofDuredab, students fromLiberty Baptist College andothers will set up a mercycamp in a group of aban.doned highway constructionbuildings. From that areavolunteers will cover a widearea of desert and mountainswith four.wheel drive ve-hicles and a light "spotter"airplane.

Dr. Falwell flew fromIsrael to Egypt to Khartoum,and then he chartered a smallplane to the Red Sea Hillsarea to visit the planned reliefsite himself. The type and ex-tent of long-term assistancethat can be provided remainsto be seen. But Falwell ishopeful that the base of oper-ations he plans to establishthere will eventually offer theBeja tribespeople of tlrat areamore than just emergencyfood and medical relief.

The camp will providefood and medical help tothose who have migratedacfoss the border, as well asto those who are too weak toleave their villages and homesin the mountains. Travelingto the villages to bring sup-plies makes sense. Too manyof these people have alreadybecome displaced personswithin their own country.

Phase one of OperationAirlift will involve flyingskilled construction workersto the abandoned buildings,where they will prepare thestructures for the studentswho will live and work there.Because the buildings are infair shape thousands of dol-lars normally needed for

construction can instead bespent on food and suppliesfor the people of Sudan andEthiopia.

The first phase will alsoinvolve carrying specialfoods, medicines, the build-ing supplies, a generator,vehicles, and all materialsn€cessary to immediately es-tablish and support a 20-member team of nurses, driv-ers, mechanics, and well-drillers.

During the second phaseof the operation, bulk foodswill be stockpiled and futuredelivery schedules will beestablished with Port Sudan.The necessary governmentpermissions to travel andwork among the Beja tdbeof Sudan and the Ethiopianrefugees will be obtained.

Gasoline supplies mustbe bought fmm larger citiesand transported for storagein Duredab. This is a tremen-dous challenge in a countrytoo poor to buy enough gaso-line for its capital city, muchless for its outermost regions.

Phase two will also seemore volunteers living andworking out of Camp Mercy.They will travel to the rarious

Communist government inAddis Ababa, government of-ficials have cut off all aid tothe north. Therefore severalmillion subsistence f armersand herdsmen face death bystarvation, not because thereis no relief. but because theMarxist rulers of Ethiooia

desert saps the strength ofthe people, and they waitbeside the highways eitherfor food or death, whicheverreaches them first.

The OldTime Gospel Hourhas developed a program todirectly help these starvingpeople. In a desolate stretch

April 1985 57

relief camps, into the moun-tains, and wherever the Ethi-opians crcss into SudanTheywill distribute food, medi-cine, and seed for planting-when and if the rains return.The people must have seed toplant or the mass starvationwill continue.

Phase three includes morelong+erm help, such as well-drilling. Sudan is an aridland, yet often life.givingwater lies only 30 to 100 feet

below the land surface. Theworkers plan to put in wellswherever they will do themost good.

Workers from CampMercy will also seek to teachdryJand farming techniquesthat have worked so well inthe United States. Medicalofficers will teach childrenand mothers about nutritionand sanitation.

Exactly how comprehen-sive the mercy base operation

58 Fundomento stJournol

in Dureda\ Sudan, will be isnot predictable now, sincethere is really no precedentfor relief among the proudand primitive Beja people.But a series of interviewswith United States and Suda-nese officials reveals Dr. Fal-well's strong predispositionto a l0-year commitment tothe Sudan-to establish aspermanent a work as possibleand !o invest to the maximumextent possible in helping

these dmught-stricken peopleEventually, the workers

from Camp Mercy plan tomap the entire region, locateeach village and clan, andmake the first systematicpopulation count. The map-ping will greatly aid theworkers who carry food andsupplies back into the nativeregions, and ultimately, thepeople can be taught of God'sWord and the gospel.

phoros br Jonarhan Falwell

Ilcal Church Biblehrstitutes Developedthrough New Pnognm

The International BibleCenter, founded and devel-oped by Harold Wllmington,recently hosted 74 pastors ata seminar to explain its latestproject: The local ChurchBible Institute. Visiting pas-tors from 19 states and 2 for-eign countries learned howtheir churches could actuallyestablish and conduct a Bibleinstitute to train churchworkers and lay people.

Jack lowe, who overseesthe tncal Church Bible Institute program, explained thatit is different fmm the LibertyHome Bible Institute (a cor-respondence course) and theInstitute of Biblical Studies(a two-year program offeredon the campus of LibertyBaptist College). "The LncalChurch Bible Institute is anoncredit program designedto offer church people in-

depth knowledge of the Bible.We offer 96 Old Testamentlessons, 96 New Testamentlessons, and 96 lessons indoctrinal studies."

The program is designedto be taught in local churchesby the pastor or other quali-fied teacher in weekly three-hour sessions. The Interna-tional Bible Center providesthe curriculum, for which thechurch pays a fee that in"cludes lessons, tests, andmaterials for advertising andpromotion. The individualchurch decides its own tu-ition charge, to offset the costof utilities, textbooks, print-ing, and so forth. "This pro-gram is for the church mem-ber who wants to learn moreabout the Bible in a class-room setting," concludesLowe. "It's not preaching. It islearning with homework andtests of evaluationl'

Lange-Falwell Debate at Oxford UniversityNew Zealand Pr ime

Minister David Lange andDr. Jerry Falwell went head-tohead March I at the OxfordUnion Debating Society to de-bate the motion, "Resolved:All Nuclear Weapons AreMorally Indefensiblel' Langeproposed and Falwell opposedthis motion, which carried298 in favor and 250 against.

Falwell argued that West-ern civilization and its lzluesare worth defending sinceMarxist-[.eninism is alreadycontrolling 40 percent of theworld and intends to controleven more. However, Langecontended that his country-men do not wish to be de-fended by nuclear weapons-by the United States or anyother country.

Recently, the New Zealandprime minister has causedgreat consternation by refus-ing to allow U. S. ships intothe waters of his tiny SouthPacific nation-unless U. S.officials will affirm thatthere are no nuclear weaponson board and that the vesselitself is not nuclear powered.Giving out such informationis against U. S. policy.

Prime Minister Thatcherand President Reagan haveexpressed deep concern that

this action by New Zealandwill threaten the ability ofthe Western Alliance to guar-antee the secudty of that.pan of the free world. Thereis also concern that the soli-darity of the Westem NuclearAlliance could be eroded byLange's behavior

The Prime Minister, whowas voted into office lastJuly, appears to be controlledby the radical left wing of hisparty.

When the Oxford Unionfimt asked lange and Falwellto debate on this issue, themotion was "The WesternNuclear Alliance is MorallyIndefensible.' The4 accondingto sources inside the union,Iange insisted that the motionbe changed to 'All NuclearAlliances Are Morally Inde-fensibl6l' Apparently he wasunder great pressure fromThatcher, Reagan, and pro-Western citizens of his owncountry not to negativelydiscuss the Western Alliance.

Then, only one weekahead of the debate, Langeinsisted that the motion bechanged to "The Possessionand Threatened Use of Nu-clear Weapons is MorallyIndefensible."

Finally, two days before

the debatg when it was toolate to cancel the celebratedevent, Lange again requestedthe motion be changed to'All Nuclear Weapons AreMorally Indefensiblel'

Lange may be in troublewith his allies in the Westand even with his own coun-trymen. Already, Washingtonhas threatened severe eco-nornic sanctions il reprisal.Therefore, the debate subjectwas moved away from any-thing that might furthercomplicate langet problems.

The hall was packed forthe tange-Falwell debate Ox-ford Union officials said thisdebate had drawn more pressattention and public interestthan any debate there in 50years. The event was carriedlive by television to four con-tinents, and all American TVnetworks and most majorAmerican newspapers wereprcsent. Although dissatisfiedwith his owa perforrnance,Falwell was happy that hewas able to present his testi-mony, and he was pleasedwith the final vote---consider-ing the audience.

Most informed observerswere surprised that the votewas so close in what is usu-ally considered to be a very

Youth Workers' Confercnce to

"Reaching Students inthe Eighties" is the theme ofthe Youth Conference to beheld in Lynchburg April 11-14,1985. The conference is di-rected toward all youth work-ers, with workshops focusingon how to administrate andimplement public schoolcampus ministries.

The conference is beingheld simultaneously withLBC's College for a Weekend,

as a convenience for youthworkers who plan to bringtheir high school juniors andseniors to Liberty for thatevent.

The Friday and Saturdayworkshops feature DaveAdams, Doug Randlett, MarkChafin, Randy Smith, DaveCurtis, and Wanda Schlafleyas special speakers. Of partic-ular interest is Mrs Schlafley,a public school teacher whofor 32 years has been instru-

mental in leading many ofher students to Christ.

Workshop titles include"Establishing a CredibilityBase with Students," "Equip-ping Your Students to Wintheir Campus for Christl'and "Dealing with Adminis-trations of Public Schools."

For more information re-garding this conferencg con-tact Bob Miller, Thomas RoadYouth, Lynchburg, Virginia24514.

Public School Ministries

liberal and somewhat left-leaning organization.

Seven of Great Britain sprime ministers have beeninemben of the Oxford UnionDebating Society, consideredto be the oldest and mostprestigious such forum inthe world.

The Oxford Union receivedmuch press attention lastyear when U. S. Secretary ofDefense Caspar Weinbergerand E. P. Thompson. a well-known leftist in England,debated on the resolution,'There is No Moral Differencebetween the Foreien Policiesof the U. S. and tfie USSRi'Weinberger won by a slinmargin of 272-241.

In this unioue debateforum, union members voteat the conclusion of the de-bate by exiting through oneof two doors marked 'Ayes"

or "Noesl'

CAIENDARMarch25-Dr. Falwell speaks at

Rothe say B ap tis t Chu rch,New Brunswick, Canada

29-Dr. Falwell speaks atthe Alabama lubilee,Gadsden, Alabama

Aprll11J4-LBC College lor a

WeekentlLBC Sping Arts FestivalTRBC Youth Workers'Conlerence

l2-Dr. and Mrs. Falwell's27th weddingannt9ersafy

12J3 & 18-20-Drama:"Slow Bum," 8:M p.m.,LBC Fine Arts 102

l3-Nielson and YoungDouble Keyboard Con-cert, 7:30 p.m., LBCMultipurpose Center

May24-Drama: One Act Plays,

8:M p.m., Fine Arts 1026-LBC Commencement

April 1985 59

In Searchof

Staff WriterMust be creative in

writing original copy,have the ability to

edit copy, know howto write marketing

materials asrequested. Send

resume to Old-TimeGospel Hour,

Personnel DepartmentLynchburg, Virginia

24514.Testament.

Isaiah has more to say about thegreatness of God (40,43), the horrors ofthe Tribulation (24), the wonders of theMillennium (35), and the ministry ofChrist (53) than any other book in theBible. Isaiah 53 is orobablv the mosrimportant and far-rbaching chapter inthe Old Testament, as it is quoted fromor alluded to 85 times in the New Testa-ment. Jesus said that Isaiah saw Hisglory and spoke of Him (John l2:41).This book is an extended commentaryon Jonah 2:9, when that prophet ex-claimed from the fish's belly, "Salva-tion is of the tordl' The word salvationappears 33 times in the writing of theprophets, and of these, 26 instances oc-cur in Isaiah.

The Book of Isaiah is easily com-oared to the Bible. The Bible has 66books; Isaiah has 66 chapters. The OldTestament has 39 books; the first sec-tion of Isaiah has 39 chapten. The NewTestament has 27 books; the last sec-tion of Isaiah has 27 chanters. The OldTestament covers the hisiory and sin ofIsrael, as does Isaiah l-39. The NewTestament describes the oerson andministry of Christ, as does Iiaiah 4G66.

The New Testament begins with theministry of John the Baptist (Maa. 3:13);the second section in Isaiah begins bypredicting this ministry flsa. 40:3-5).The New Testament ends by referringto the new heaven and new earth (Rev21:l-3); Isaiah ends his book by describ-ing the same things (Isa. 66:22).

Isaiah is the only book in the Bibleto mention and describe a company ofangels known as the seraphim (6:l-8).

BIBLE STUDY

IsaiahShakespeare of fu hplrets

by Harold L. Willmington

Ttl mm the revolt o[ Satan to theH rule of the Saviour-all is told

I by Scripture's most eloquentprophet, Isaiah He was the Shakespeareof the prophets and the Paul of the Old

This remarkable section not only pro-vides us with a glimpse into heaven butalso illustrates an asDect of the mrn-istry angels perform lor believers (cf.Isa. 6:6-7 with Heb. 1:14).

Finally, upon viewing the holinegsof God in this heavenly vision, Isaiahis made aware of his own uncleanness(6:5), and upon being cleansed, dedi-cates himself anew to God's work (6:8).Isaiah is one of the two Old Testamentbooks describing the pre-Fall existenceof Satan (cf. lsa. 14:12-17 with Ezek.28:l l-19).

Isaiah is the fifth lonsest book inthe Bible with 66 chaptersfl,2g2 verses,and 37.044 words. It is quoted from oralluded to 472 times by-23 New Testa-ment books. It contains the only OldTestament prophecy concerning theVirgin Birth of Christ (cf. Isa. 7:14 withMau. 1:21-23).

Isaiah provides a review of history'smost ancient event, the fall of Satan(14:1217) and a preview of the future'smost far-reaching event, the creation ofthe new heavens and earth (66:22)- ltalso contains one of the Old Testament'sclearest statements on the Trinity (48: 16),and one of the Old Testament's most re-markable and precise prophecies aboutan individual. The Persian King Cyrusand his decree are both mentioned byIsaiah 150 years before Cyrus was evenborn! (See Isa. 44:28; 45:1.)

This marvelous manuscriot hasbeen almost universally regarded asthe greatest and grandest treatise onthe greatest subject in the history ofwriting-Christ and His salvation. Itsimportance and sheer eloquence simplycannot be overstated.

I Adapted frorn Willmington'sVisualized Study Brble, O I 984 TyndaleHouse Publishers. Wheaton. Illinors.

NOW!Have a Master Teacher

Teach Your Child

Features complete day-by-day instruction for stu-dents by master teachersfrom actual classroomsat Pensaco la Chr is t ianSchoo l . K indergar tenthrough fifth grade avail-able fall 1985. Write formore information.

A Beka Vileo lhhoolHome School DivisionBox 18000, Station FIH

Pensacola. Florida 32523Pensacola Chr,stian admits students ot anvrace. co lo r . and na t ion . l o r e thnrc o r is tn ._

60 FundornentolistJournol

N rn ^ ,a\ nnrrra\| ,{|- v v\J tJ| \ ||-| U

J. Gordon Henry NamedTRACS Dlrector

J. Gordon Henry has been namedthe first full-time executive director ofthe Transnational Association of Chris-tian Schools, an accrediting agencyestablished in 1979.

The purpose of TMCS is to developan alternative for institutions commit-ted to belief in biblical inerrancv.moral absolutes, special creation, andthe authority of Scripture in all cur-ricula wishing to meet accreditationstandards. Accreditation of some kindis increasingly important today forevery kind of educational institution,from kindergarten through graduateschool. Prospective students, parents,and supporters have the right to knowthat an institution not only meetsacademic and financial standards, butspiritual standards as well.

The scope of TMCS includeselementary/secondary schools, Bibleinstitutes, Bible colleges, liberal artscolleges, graduate schools, and semr-naries. In addition to its accreditationfunction. TMCS has the ootential ofserving as a strong vehicle to promoteChristian education at all levels. Ac-cording to Henry TMCS will seek rec-ognition from the United States Officeof Education as well as approval fromthe Council of Postsecondary Accredi-tation. Inouiries have alreadv beenreceived fiom well over 100 institu-tions since the formation of TMCS.

Anyone wishing additional infor-mation should contact the TRACS of-fice at 201 West Main Street, Suite 105,Murfreesboro, Tennessee 37130.

"Dragonrald" Marketed as Alternativeto "Dungeons & Dragons"

NEW YORK (RNS)-"Send lourTeenager on a Dragonraid," says thefull-page, four-color ad that has ap-peared in many Elangelical magazines.

Another ad features a drawine of ahuge, fierce-looking dragon aid asmall, courageous warrior ready tobattle it with an illuminated sword.The ad asks, "What on earth isDragonraid?"

According to its creator, Dick Wulf,Dragonraid is "a discipleship programin game form." I-n a telephone interuewfrom his office in Colorado Springs, hesaid it was not originally designed as aChristian alternative to Dunseons &Dragons, "but the tord has d;ided touse it to get kids off D & D."

Dungeons & Dragons, manufacturedby TSR Industries in lake Geneva,Wisconsin, is a popular and controver-sial role-playing game. It has been de-nounced by Fundamentalist Christiansand the National Coalition on TelevisionViolence for allegedly promotingviolence and the occult.

In contrast, an ad for Dragonraidsays that the game "prepares Christiansto fight against the evils that have arisenfrom such games as Dungeons &Dragons."

Wulf, creator of Dragonraid, is aChristian counselor with a master'sdegree in social work from ColumbiaUniversity. He and his wife establisheda retreat center called the ChrisrraqGrowth Center in Colorado Springs afew years ago. In October 1983 he andsome colleagues pooled their resourcesto form Adventure lraming Systems tocreate and market educational Christiangames. last October they put Dragon-raid on the market and have sold 5,000sels so tar.

Wesr Vhgtuia's School hayerAmendment Suffers Setback

Though West Virginians overwhelm-ingly favored a voluntary prayer amend-ment during the November elections,U.S. District Judge Elizabeth Hallananissued a preliminary injurction blockingits enforcement because some witnessessay the measure will also require unwill-ing students to pray.

The amendment to the State Consti-tution allowed students 20 to 60 secondsfor "contemplation, meditation, orprayer." [n a December memorandum,state officials established euidelines forthe amendment saying iiudents maykneel, sit, stand "or engage in other actssymbolic of their faith." Teachers andprincipals were "strongly discouraged"Irom answenng quesnons or gvlngstudents directions on how to use thetime or from telling students how topray "or to whom the prayer should bedirected." The memo added, "'Personal'and'private' acts within a classroomdenote something done silently, withoutrunning or walking around the room."

The only announcement teacherswerc permitted to make was: 'A momentof silence will now be observed for con-templation, meditation, or prayer."Nevertheless, a suit filed by a multi-denominational group said the lawforced "mandatory" prayer on unwillingstudents. Judge Hallanan then issuedthe restrainins order.

Ltberal Grorps Support TeachlngSecular Humanism

People for the American Way andthe American Jewish Committee haveopposed a law that makes it illegal formagnet schools to use federal funds toteach Secular Humanism.

The [ttle-noticed law was passed lastJuly and prohibits magnet scimls fromspending money on "courses of instruc-tion the subject of which is SecularHumanism." Senator Orrin Hatch Drcposed the prohibition.

Furthermore, the law forbids theeducation deoartment-which must en-force the law-from defining SecularHumanism. As a result, each localschool district must define SecularHumanism as it sees fit.

PAW opposes the law, saying schooldistricts "throughout the nation faceenough problems without having towrestle with defining what the phrase'Secular Humanism' means."

April 1985 6l

AJC opposes the law, saying conser-vative Christians are simply working forthe "incorporation of religion in thepublic schools."

Conservative Christians support thelaw, saying the promotion of SecularHumanism in the public schools is anaid to its fast becomins the establishedreligion in America.

Secular Humanism, as defined byconservative Christians, is a philosophythat denies the existence of God andstresses humans as the center of Crea-tion. with their destinv in their ownhands.

Dloc€se Scores Vlctoryagainst Abortlon Cllnlcs

The Roman Catholic bishop ofAlbany, New York, scored a major vic-tory when a state court upheld hislawsuit against two Planned Parenthoodabortion clinics.

Bishop Howard J. Hubbard accusedthe State DeDartment of Health offollowing impioper procedures when itdetermined that the abonion clinics inAlbany and Hudson should be grantedrcenses.

Justice Harold Hughes of the StateSupreme Court upheld the bishop's suitand criticized the deDartment's "unwrit-ten, undated department policy" of dis-pensing clinic licenses based on a socalled 50 percent rule-a rule that per-mitted a clinic to receive a license ifmore than 50 percent of the area's abor-tions were being performed in hospitals.

"It is settled law that the commrs-sioner acts arbitrarily when he decidespublic need based upon rigid numericalpolicy," Judge Hughes ruled. Hughesordered the deDartment to reconsiderthe clinics' licenses by using a differentaPproacn.

Lr a prepared statement, BishopHubbard said, "We will continue ourstrong opposition to the abortionon-demand philosophy which the proposedPlanned Parenthood abortion clinicrepresents, and we will expand ouralready substantial services which provide alternatives to abortion."

Supreme Court WlllHear Obscenlty Case

authority to determine what is obscenewithout first asking a judge to rulewhether the material is obscene.

In May I 98 I an undercover policemanpurchased some adult magazines fromBaxler Macon at Silver News Inc. Out-side the store were several PrinceGeorges County detectives who re-viewed the material, determined themagazines were obscene, and then ar-rested Macon. Prompted by numerouscitizen complaints that pornographyshops were begirning to open stores inshopping centers, the detectives wereconducting a county-wide crackdovwr onadult bookstores.

Macon was convicted in September1981 for distributing obscene material.The misdemeanor crime carried a $500fine. But the Maryland Court of SpecialAppeals overturned the conviction, say-ing the detectives violated Macon's freespeech rights. The court said the detec-tives should have first asked a judge todetermine whether the material wasobscene and then obtained a warrantbefore arresting Macon.

Maryland Attomey General StephenSachs appealed the court's ruling say-ing the decision now means policemencan no longer arrest "smut" peddlerswithout first obtainine a warrant.

The amendment states that nofederal agency or federally funded in-stitution can discriminate against anemployee because he or she opposesaDorllon.

And the bill prohibits federal fundsfrom paying attorney fees to oppose alaw, regulation, or rule prohibiting orrestricting abortion.

In addition, the amendment statesthat Congress finds that "scientificevidence demonstrates that abortiontakes the life of an unborn child whois a living human being."

The bill charges the U.S. SupremeCourt "erred" when it legalized abor-tion in 1973 because it failed torecognize "the humanity of the unbornchild and the compelling interest of thestates to protect the life of each per-son before birth."

Moral Majority's legislative direc-tor, Roy Jones, said the amendmentprovides the proJife movement with "atangible reality" that will become a"major proJife victory."

"I think this is going to be onemeasure where all the proJife move-ment is united, and it's going to behealthful for the movement," Jonessaid.

Prollfe Movement WantsPermanent Hyde Amendment

WASHINGTON-Rather thandevoting time and resources to passinga constitutional amendment to banabortion, the pro-life movement willdirect its efforts toward passing a per-manent Hyde Amendment during the99th Consress.

Offici;lly known as the Heims/Humphrey Unborn Children's CivilRights Act of 1985, the amendment willstop all taxpayer funds from providingabortion or abortion-related services.

Judy Brown, director of AmericanLife Lobby, said the bill "provides thepro-life movement with the answer itneeds to finally stop the senselessslaughter of 1,5 million children eachand every year in our nation."

The amendment calls for an end tothe federal funding of groups that prGmote abortion, such as Planned Parent-hood. It also prevents the federalgovernment from securing employeehealth benefits that provide aborlion.

AP RelnstatesChristlan Reporter

HELENA, Mont.-Associated Pressreporter Gary Moes, 40, who wasdemoted to a desk job after expressinghis Christian views in an Evaneelicalnewspaper, has been reinstatedto his"capital beat" after threatening a$l million legal suit.

Moes was demoted in Septemberafter his supewisor, Hugh van Swear-ingen, became aware of an interviewMoes gave the Montana Christian. Inthat interview, Moes said his statecapital assignment gave him "an op-portunity to apply Christian principlesof truth and objectivity to thedissemination of information vital toa democratic society."

Moes also said AP has censored him"several times." Moes explained thatone example of censorship has been aban against his writing anything aboutabortion. The ban came after his wifeparticipated in an anti-abortiondemonstration and his minister fatherdelivered a prayer at a proJife vigil.But Moes charged that reporters who

Acting on a Hyattsville, Maryland,case, the U.S. Supreme Coun has agreedto decide whether police have the

62 FundomentollslJournol

R. A. Torrey,President MBI from 1889-1904

The Bible. . . the written Word. . . the Cospel of Jesus Chnst . . .the book whose messase hasbrought countless men andwomEn into vital communronwith God was the verv corner-

- , i . .stone of Dr . Torrev 's l i te , and i tremains todav the foundation

r r i .uDon whrch Moodv tsrb le Tnst i -tdte is built. For a century Moodyhas taueht its students to lovethe Woid, to depend upon theGod whose Word it is and tocarry His loving message to thedistant corners of the world. It isour prayer here at Moody that,in the providence of God, theGospel of Jesus Christ will go outfrom this place for the years yet;'1remaining until He comes. , it

rO5l12t

fifooDVBIBLE INSTITUTE

OEPABTMENT B2082O NORTH LASALLE ON.cHtcAGo, tL 50610-3281

ffi#-ffE

have been assigned to cover abortion"all had clear prochoice preferences."

After Moes's suDervisor, vanSwearhgen, read the article, he sent aletter to AP headquarters in New YorkCity saying Moes's claims of censor-ship amounted to "gross insubordina-tion and denigrate the reputation of theAssociated Press."

And though van Swearingen admit-ted he found "no bias due to (Moes's)religious beliefs" he nevertheless feltthat Mo€s's reputation to report un-biased news had been "severelydamaged" by the interview. Moes wasthen demoted to a news editor's desk.

l,ocal attorney Douglas Alexander,with the legal help of attorney JohnWhitehead and the Rutherford In-stitute, filed a grievance with AP charg-ins violation of Montana's HumanRi-ghts Law and the AP Guild Contract.

AP officials in New York orderedMoes reinstated, saying they found "nowrongdoing."

Alexander said, "This indicates thatthere is a media elite who are radicallyhostile to the Christian revivals thaiare sweeping the country-not only interms of evangelism, but also in termsof integrating Christian faith intoeverv asnect of life."

six hours, and granted a trip to thebathroom once every three hours.

Was it worth it?"In humility," Tilghman said in an

open-letter, "I have to say yes. Theclinic was closed for the day and thewomen awaiting their abortions wereoleaded with to allow their children toiive. The time spent in prison wasspent singing, praying, and witnessingto fellow prisoners.

"My church was unified behind thisrescue attemDt to save children. andmy faith waj strengthened. Most im-portantly, I know my actions werepleasing to God, because He has toldus clearly in His Word that the unbornchild is alive."

"Sllent Scream" DlstrtbutlonBeslns wlrh Whlte House Prrmlerr

WASHINGTON (RNS)-In Januarywhen President Reagan spoke by tele-ohone to more than 70.000 anti-abortiondemonstrators gathered outside theWhite House for the l2th Annual Marchfor Life Rally, he referred to a newlyreleased ultrasound film showing theactual abortion of a l2-weekold fetus.

He said the film "provides chillingdocumentation of the horror of abor-tion," and he expressed the hope thatevery member of Congress would see it.

Mr. Reagan apparently will get hiswish as the result of a recent WhiteHouse press briefing and premiereshowing of The Silent Scream. Theevent was held by the California-basedCrusade for Life to arurounce that copiesof the half-hour video presentationwould be distributed to each memberof Congress and the Supreme Court.

The two-hour press conference fea-tured New York gynecologist and antiabortion convert Bernard N. Nathanson,the film's narrator, and crusade chair-man and founder Donald F. Smith,the oroducer. Thev both said the filmwas created prirnarily to prcve thatMr. Reagan was correct in a 1984 speechto religious bmadcasters, when he saidthat fetuses "feel pain that is long andagonizing" when "snuffed out" byaDonlon.

Dr. Nathanson credited recent de-velopments in the science of fetologyfor the new medical view that the fetusis "the second patient;' a "childl' Hecalled the film "politically neutral" butsaid it proved abortion "an unanswer-able and unforpivable" crime. I

Pastor Goes to Jallln Abortlon Protest

HOLLAND, Pa.-Bill Tilghman, 31,went to jail in December after joining 3 Iother Drotesters in a "sit-in" at an abor-tion ciinic in Nonheast Philadelohia.

Tilghman, who pastors the CLurchof Good Samaritans, has worked toovertum prGabortion laws for the pastsix vears-"vet innocent children arestili being siaughtered at the rate of4,000 every day in our nation," he said.

After consulting with his 8Gmemberchurch (only two members dissented),Tilghman said it was time to become"more involved" in the abortion issue.

Entering the Northeast Women'sCenter, Tilghman and others sat on theflmr of the abortion clinic singing andpraying until police came and arrestedthem for disorderly conduct and failureto disoerse.

Held for 24 hours in jail, the pro-testers were fingerprinted, photo-graphed, forced to sleep on floors, fedan egg on bread with cold coffee every

64 FundomentollstJournol

Colle$eFaculty Positions

Available.Liberty Baptist College is seeking qualified applicantsto fill faculty positions for the 1985-86 academic year.Opportunity for faculty appointments will be availablein each of the five schools:School of Religion School of EducationSchool of Business & Govemm€nt School of Arts & SciencesSchool of Communications and Liberty Baptist SeminaryNOTE: Specific positions are auailoble in English, computer science,mathemotics, accounting, journalism, biology, home economics,psychology, speech and an orchestra conductor is olso needed.

Applicants must have an eamed doctorate from an accredited institutionor the equivalent. Send the resume and statement relating commitment

to Chdstian Education to:Dr. A. Plerre Gulllermtn o Offlce of the PresldentLlberty Baptlst College o Lynchburg, VA 24505

may be only one phone call a$ray.Huv" you prayed for years about receiving a

Your dream of a Bible education

Bible education? At last! Heres the opportunityyou've been waiting for. Give yourself theBible training you have always wanted, rightin your own home, and for less than $25.00per month! Liberty Home Bible Institute of-fers the most comprehensive Bible correspondencecourse available in America. This tour semester courseprovides in-depth study of all sixty-six books of theBible, the maior theological doctrines, a broad rangeof electives, and many practical how-to-do-itseminars. Liberty Home Bible Institute featuresthree hundred hours of classroom instruction bycassette tapes, dozens of illustrated textbooks, andhundreds of pages of programmed study notes,maps and charts. Personal attention is givento your progress while working toward yourdiploma.

Make your decision today to enroll in theLiberty Home Bible lnstitute. Send today -

without obligation -for your free informa-tion packet, or call our toll-free Liberty line,r.800-446-5000.

Liberty HomeBible Institute

Liberty Home Blble lngdtuteDepartrnent 1030Lynchburg, VA24514Please send me-without obligation- my t"e inlormation packet.

(Please print clearly.)Lynchburg, VAZ45l4

n trTfD n l Ian I Lt \ /11 L

Ihe hrvitationIs It Really Necessary?

by Truman Dollar

a a F od bless You; l,see that

\t f,T: bJ'.X:lT,il.Ti3fi .talists as pan of the public invitation.G. B. Vick called it "dividing the crowdl'This practice is so common in Funda-mentalist churches that some mishtbelieve that soft organ music and iheplaintive strains of "Just as I Am" dateback to Philip's revival in Samaria orPeter's preaching at Pentecost. In trutbthe practice in its current form is rela-uvelv new.

Charles Finney, a lawyer by train-ing, began using a public invitationearly in the nineteenth century Al-though controversial at the time, thepractice caught on and was furtherpopularized by D L. Moody and BillyJUnOay.

Though virtually all modern evan-gelists use the invitation to close theirservices, the practice is still controver-sial. Some unsuspecting unbelieversare absolutely shocked the first timethey sit through an invitation. Whilesome pastors consider the public invi-tation a sure characteristic of a solidBible.believing church, others disputeits value. Some have recommended do-ing away with it altogether. CharlesSpurgeon tolerated invitations in hischurch, but he never gave one, fearingthat calling for physical responsepotentially confused faith with works.Rather, he preferred to encourage hismembers !o approach visiton and speakto them directly.

Despite its popularity, the invitationoften creates such problems that somepastors have eliminated them. The orohiems are many. Some people confusegetting emotionally carried away withthe working of the Holy Spirit. Othersrepeatedly come forward during invita-tions but make little or no chanse rntheir lives. These'aisle athletes" ;akesuch a parade of running forward thatthose under genuine conviction oftenrefuse to respond, lest they appear66 FundomentollstJourrpl

Some pastors disputeits value and recommend

doing away with italtogethen

emotionally unstable.Anything and everything can poten-

tially go wrong during an invitarion.The entire spirit of a service can beruined by carnal responses, curiosity-seekers, and overzealous Dersonarworkers. Some may confuse cbming rothe front of the auiitorium with com-ing to Christ. Others may get a falsesense of assurance by simply repeatinga memonzeo Draver.

Too frequently pastors measure thesuccess of a service by the number ofpeople who respond to the invitation.Sermons that instruct, comfort. ormotivate are necessary [or the edifica-tion of the saints. However, because ofthe nature of those messages, fewerpeople may respond to the invitarion.There are also sermons where the seedis skillfully sown by the power of theHoly Spirit, and the sermon accom-plishes much toward a future-but notimmediate-harvest.

A disheartening disparity exists be-tween the number of those who re-spond to the invitation for salvatronand those who actually follow throughwith believer's baptism. In the NewTestament, tlose who were saved wereautomatically baptized. It was a naturalprocess. Today less than 50 percent of

those responding are ever baptized.Even fewer become regularly attendingmembers of the church. Somethins iswrong when hundreds of people wllkthe aisles to join a church but atten-dance does not increase at all.

In spite of all this, I give an invita-tion every Sunday morning ard evening,because the value of the invitation farourweighs its potential problems

Preaching produces conviction. Analter call weds the preaching of the liv-ing Word with an invitation to act uponwhat has been preached. The invitaiionto believe is as old as the preaching ofNoah, Moses, Joshua, Elijah, Jonah, theprophets, the aposrles, and Jesus Him.self. There is no essential differencebenveen the modem invitation, pmperlypresented, and Peter's sermon and ap-peal in Acts 2. People heard, were con-victed, and were converted.

The invitation confronts the sinnerwith his need for a Saviour. Lovins con-frontation is healthy, providing tlie un-believer with an opportunity to makea choice in a loving climate, a spiritualsetting of praying believers. It is alsoa time when the seeking sinner canreceive personal counsel and instruc-tion from a trained counselor.

If public invitations create prob-lems, let us correct them rather thanabandon the appeal. Pastors need tocarefully consider what we are callingpeople to do in the invitation. Invitethem to trust in Christ. not iust to walkan aisle Be available youneif to counselthe respondents in dipth if necessary.Do not rush them.

I believe in the public invitation. Itprovides the ultimate opportunity forapplication. Preach the Word of Godprayerfully and powerfully, and theninvite people to place their faith in thefinished work of Christ who died fortheir sins on the cross. Seeing men andwomen coming to Christ in repentanceand faith validates the Dractice andmakes preaching a joy.

- I

BAPTIST COLLEGE

lvr i tc or cal l lbr more information:l , IB!.RTY BAPTIST COLLl.cE, Lynchburg, VA 24506

rrinanciar Aid jnformatjon ava'abrc on req..", oop,,:xr,'" l"j';Il:,.1;1,1?#3".?3l,ln.,, **-u.,.x, racc, nationa) origin, ,,r handicap.