Posted in Christianity and Culture

Keep Christ Constantly

Posted on by Weylan Deaver

By Weylan Deaver

No one knows Jesus was born on December 25. The best that can be said is that December 25 is Christ’s birthday, by tradition, but that is a long way from provable fact. Had God wanted us to know the exact date, he would have told us. That no one knows Jesus’ date of birth is evidence God never intended for it to be religiously observed. The first mention of celebrating Jesus’ birth in the extant historic records does not occur until A.D. 336. Even though December 25 cannot be proven as Jesus’ birthday, some may ask, “Isn’t it still good that so many think about Jesus on that day?” Well, it is certainly good to think about Jesus. The problem is, most do not think about him enough. They do not meditate on his message. They do not let the gospel bring them to obedience. In the end, what good does it do a person to keep Jesus’ birth in his thoughts during a particular season of the year, if he is not going to obey the Lord throughout the year? As Jesus remarked, “You are my friends if you do what I command you” (John 15:14, ESV). Jesus commanded many things, including repentance (Luke 13:3), baptism (Mark 16:16), and putting God first in everything (Matthew 6:33). Jesus never demanded we celebrate his birthday. To remember his birth while forgetting his commands does no one any lasting good. If one wants to focus thoughts on the Lord’s birth at Christmas, then he ought to follow up by focusing on the Lord, including all his commands, every day. The gospel is not seasonal (2 Timothy 4:2), and Jesus’ words will judge us all one day (John 12:48). Visit us at the church of Christ, where our goal is not to keep Christ in Christmas, but, rather, to keep Christ constantly.

Posted in Baptism, Doctrine, Salvation

Correct and Incorrect Reasons for Rebaptism

Posted on by Mac Deaver

By Mac Deaver

Tarlac Bible Forum

[The Tarlac Bible Forum was conducted in November 2014 at the Nick Hotel in Gerona, Tarlac, in the Philippines. Five lectures were presented by Mac Deaver on the theme of “The Baptism of the Great Commission.” We are publishing his teaching outlines here in the order delivered.]

Lesson 4: Correct and Incorrect Reasons for Rebaptism

I. Some incorrect reasons for rebaptism:

  1. I knew only a little truth when I was first baptized (cf. Heb. 6:1-3; 1 Cor. 3:1ff.).
  2. Others for whom I have love or respect have been rebaptized (cf. Acts 19:1-7).
  3. I would feel better if a certain preacher baptized me (cf. 1 Cor. 1:10-17; 3:4-9).
  4. To increase the “chances” of my eternal salvation (cf. Col. 2:12; Luke 10:31; Eccl. 9:11).
  5. My baptism was ineffectual because I could not make the confession with my mouth or I did not make the confession before many men (cf. Matt. 10:32-33; Rom. 10:9-10; Rev. 3:5; 1 Tim. 6:12).
  6. I’m not sure the water was pure (cf. Heb. 10:22; Acts 22:16; Eph. 5:26).
  7. The person who baptized me was not a Christian or later apostatized from the faith (cf. Luke 8:11; cf. Demas in 2 Tim. 4:10; Col. 4:14; Philem. 23).
  8. I did not realize at the time that I would receive the actual baptism of the Spirit (Acts 2:38).
  9. I was baptized because I didn’t want to go to hell (cf. Acts 2:40; 1 John 4:18).

II. Some correct reasons for rebaptism:

  1. I was baptized simply because others wanted me to be (Rom. 6:17).
  2. I really didn’t understand what I was doing (John 6:44-45).
  3. I did not have faith that I was being saved from sin (Col. 2:12).
  4. I did not really repent of my sins (2 Cor. 7:10).
  5. I thought I had already been saved and that I was being baptized to join some church (Acts 22:16; 1 Pet. 3:21).
  6. Even though I was an innocent child (having no sin), I was taught that I should submit to baptism in order to be like Christ (Acts 22:16; Eph. 5:26; Tit. 3:5-6).
  7. I was “baptized” when I was a mere baby (cf. Matt. 18:1-6).
  8. I never heard anything about the Holy Spirit (Matt. 28:18-20; Acts 19:2).
  9. I did not know that in baptism I was leaving the world and entering the church (1 John 4:4; 5:19).
  10. To have a clear conscience and make my calling and election sure (2 Pet. 1:10).
  11. When I was baptized, it was for the remission of sins, but I did not believe that Jesus was divine (cf. Matt. 16:16; John 9:35-37).
Posted in Doctrine, New Testament

What Happened in Samaria (Acts 8)?

Posted on by Mac Deaver

By Mac Deaver

Tarlac Bible Forum

[The Tarlac Bible Forum was conducted in November 2014 at the Nick Hotel in Gerona, Tarlac, in the Philippines. Five lectures were presented by Mac Deaver on the theme of “The Baptism of the Great Commission.” We are publishing his teaching outlines here in the order delivered.]

Lesson 3: What Happened in Samaria (Acts 8)?

  1. This account of kingdom entry must correspond with Acts 2:1-4 and Acts 10, 11.
  2. Consider the background (Acts 1:8; Acts 8:1-11).
  3. Baptism in water only is baptism into the name of the Lord Jesus only (Acts 8:12, 16; cf. Acts 19:5).
  4. The Holy Spirit came as a result of prayer offered and hands laid (Acts 8:15-18).
  5. The hands identified those to receive the Spirit and provided the conceptual connection between the water and the Spirit (Acts 8:12, 14-19; cf. Acts 19:6; John 3:3, 5; cf. Heb. 6:2).
  6. Jesus was the One who administered Holy Spirit baptism (Matt. 3:11; Luke 3:16; John 1:33).
  7. With both water and Spirit, the Samaritans had been now baptized into the name of the Father, and of the Son, and of the Holy Spirit (cf. Matt. 28:18-20; Acts 2:33).
Posted in Baptism, Doctrine, New Testament, Salvation

Was the Baptism of the Holy Spirit a One Time Event Only?

Posted on by Mac Deaver

By Mac Deaver

Tarlac Bible Forum

[The Tarlac Bible Forum was conducted in November 2014 at the Nick Hotel in Gerona, Tarlac, in the Philippines. Five lectures were presented by Mac Deaver on the theme of “The Baptism of the Great Commission.” We are publishing his teaching outlines here in the order delivered.]

Lesson 2: Was the Baptism of the Holy Spirit a One Time Event Only?

Discussion: No, because —

  1. There are no measures of the Holy Spirit (John 3:34).
  2. All who obeyed the gospel received the Spirit (Acts 5:32). [Question: Why didn’t the kingdom arrive ten days prior to Pentecost?]
  3. Baptism in the Spirit is no more miraculous than the forgiveness of sins is (Romans 8:2).
  4. There is only one way into the kingdom (John 3:3-5; Ephesians 4:4-5). [Note: If some entered at the point of Spirit baptism (Acts 2:1-4), and if some entered at the point of water baptism (Acts 10:44-48), then all entered when water and Spirit were combined in their human experience (John 3:3-5)!]
  5. Of the meaning of John 3:3-5.
  6. Of what Jesus did not say in John 3:3-5 —
    (1) Water must come first and then the Spirit;
    (2) Spirit must come first and then the water;
    (3) Water and Spirit must come at the same time;
    (4) One’s forgiveness had to occur at the moment of kingdom entry;
    (5) Forgiveness would occur in every case of water baptism;
    (6) One born of water only could enter the kingdom;
    (7) One born of Spirit only could enter the kingdom.
  7. Entering the spiritual body of Christ (the church) is accomplished by means of entering the Holy Spirit (Romans 8:9-11; Galatians 3:26-27).
Posted in Baptism, Doctrine, Salvation

What Happens While We Are Under the Water

Posted on by Mac Deaver

By Mac Deaver

Tarlac Bible Forum

[The Tarlac Bible Forum was conducted in November 2014 at the Nick Hotel in Gerona, Tarlac, in the Philippines. Five lectures were presented by Mac Deaver on the theme of “The Baptism of the Great Commission.” We are publishing his teaching outlines here in the order delivered.]

Lesson 1: What Happens While We Are Under the Water

  1. We are delivered, forgiven, and redeemed (Colossians 1:13-14; Acts 2:38; Mark 16:15-16; Acts 20:28; 1 Peter 1:18-19; Romans 6:3-4; 1 Corinthians 6:19-20).
  2. We are regenerated by the Holy Spirit (Titus 3:5-6; Matthew 19:28; cf. Acts 3:19; Romans 6:3-4, 11).
  3. We are indwelled by the Holy Spirit (Acts 5:32; Romans 8:9-11; Ephesians 1:13-14).
  4. We are added to the saved (Acts 2:47; Matthew 12:46-50).
  5. We are transferred (Colossians 1:13).
  6. We are made sons by birth (John 3:3-5; Ephesians 1:3-5).
  7. We make the great escape (2 Peter 1:4; 2:20-22).
  8. Our nature is altered (2 Peter 1:4; Galatians 6:7-8; John 15:1ff; Galatians 5:22-24).
  9. We are spiritually circumcised (Colossians 2:11-12).
Posted in Christianity and Culture, World Religions

Reflecting on the Koran

Posted on by Weylan Deaver

Recently I set a personal goal of reading the Koran in its entirety. Now a good way into it, I am compiling a list as I go of passages where its conflict with the Bible is glaring. Here are a few impressions so far, and a few quotes (all quotations taken from A. J. Arberry’s translation, The Koran Interpreted). The Koran obviously borrows from and revises biblical events, including the account of Cain and Abel, the incarnation of Christ, and the crucifixion. There would be no Koran had the Bible not been here first to influence Muhammad and provide him with religious people and doctrine to oppose.

Whatever the page, you are never far from a line in the Koran about unbelievers, chastisement, an evil homecoming, or being roasted in the fire. There is an unmistakable fixation on punishment that permeates the Koran. The gospel stresses holiness and the struggle against sin, whereas the Koran hammers on the conflict between Muslims and non-Muslims. Over and over the Koran criticizes Jews and Christians as unfit for friends on earth, and losers in eternity. Take out its constant criticism of non-Muslims, and its unending talk of their chastisement, and what is left? There is no soaring story of redemption, no sacrifice by God on the cross for humanity’s sins, no church where the saved congregate. Read the New Testament and the Koran’s inferiority is painfully evident by any measure of comparison.

But what it lacks in veracity it makes up in violence. The New Testament teaches Christians, “the weapons of our warfare are not of the flesh” (2 Cor. 10:4) and “our wrestling is not against flesh and blood” (Eph. 6:12), and “love your enemies” (Matt. 5:44). It is a far cry from the Koran’s instruction to slay people. As one of a multitude of examples from the Koran, consider: “This is the recompense of those who fight against God and His Messenger, and hasten about the earth, to do corruption there: they shall be slaughtered, or crucified, or their hands and feet shall alternately be struck off, or they shall be banished from the land. That is a degradation for them in this world; and in the world to come awaits them a mighty chastisement, except for such as repent, before you have power over them. So know you that God is All-forgiving, All-compassionate” (from Sura V, p. 133).

Sura II says, “for whatever verse we abrogate or cast into oblivion, We bring a better or the like of it” (p. 41). Question: If the Koran existed eternally and God wrote it, why would he need to come back and replace any verse with another which set the first verse aside? Yet, while claiming the right to change, the Koran also claims perfect consistency when it says: “What, do they not ponder the Koran? If it had been from other than God surely they would have found in it much inconsistency” (Sura IV, p. 112).

Sura III boldy claims, “The true religion with God is Islam” (p. 75) and “Abraham in truth was not a Jew, neither a Christian; but he was a Muslim” (p. 83).

Sura IV is called “Women,” and has somewhat to say about them. Men may “marry such women as seem good to you, two, three, four” (p. 100). “Men are the managers of the affairs of women…And those you fear may be rebellious admonish; banish them to their couches, and beat them” (p. 105).

The same surah (or, chapter) advises against praying while drunk: “O believers, draw not near to prayer when you are drunken until you know what you are saying” (p. 107). This verse was evidently modified by others with stricter teaching that frowns on alcohol altogether, demonstrating that teaching in the Koran can evolve and is not internally consistent. The same chapter strongly denies that Jesus was crucified (p. 123). Sura V says, “O believers, take not Jews and Christians as friends…Whoso of you makes them his friends is one of them” (p. 136).

This is a tiny handful of examples, and much could be said regarding the traits of inspiration in the Bible, and their absence in the Koran. The ethic of Christ and the ethic of Muhammad are light years apart. Remember, the New Testament and church of Christ had been on earth nearly 600 years before the Koran was written. Islam is a late comer on the scene. It offers nothing good except what it borrows from the gospel (which is always better stated in the New Testament), which it mixes, unashamedly, with a host of gospel-denying verses.

Islam’s threat to Christianity comes, not from any theological superiority, but from its oft-exercised powers of intimidation, threat, coercion, and violence. Those who still live in a culture not dominated by Muslim oppression should recognize the threat and refuse to buckle. Silencing ourselves for fear of reprisal means we are already losing to its influence, and being victimized by the very definition of “terrorism.” We, in the church of Christ, choose to plant our flag in the ancient gospel, come what may.

Posted in Doctrine

Blessing Backward

Posted on by Weylan Deaver

By Weylan Deaver

King Saul’s was the sad case of a career gone south due to his persistent refusal to obey God. Such colossal failure caused the Lord to tear the kingdom from Saul, giving it to a man more worthy (1 Sam. 13:14). The next king would be David, freshly pulled from the sheep pasture, but transitioning from Saul to his unwelcome successor took a long time, during which Saul did his utmost to track down and annihilate the young shepherd.

Jealousy had surfaced when David was given higher praise than Saul among the women singers (1 Sam. 18:6ff.). Saul feared David’s popularity and tried, surreptitiously, to get him killed by the Philistines (1 Sam. 18:25). That failing, Saul went for the direct approach by hurling his spear, in effort to “pin David to the wall” (1 Sam. 19:10). Then he thought to murder David in his own bed (1 Sam. 19:11ff.). Nothing worked. Perhaps the pinnacle of Saul’s perversity was reached when he executed eighty-five priests at Nob because Ahimelech, a priest there, had given aid to David (1 Sam. 21-22).

If ever a man had things backward, it was Saul. His skewed perspective is displayed when, learning David was in Keilah, Saul says, “God has given him into my hand” (1 Sam. 23:7). Saul seemed to think God was on his side, when reality was quite the opposite.

As the pursuit continued, David went to Ziph, when, of all things, the Ziphites contacted Saul and offered to turn David in to the bloodthirsty king (1 Sam. 23:15ff.). Saul was elated, and said to the Ziphites, “May you be blessed by the Lord, for you have had compassion on me” (1 Sam. 23:21).

The chase will continue, but let us pull in the reins as we ponder verse 21 — a statement of thick irony from a man of thin conviction. When the Ziphites offered to hand David over, Saul said, “May you be blessed by the Lord, for you have had compassion on me.” Think of it. God had already disowned Saul and told him his reign was over (1 Sam. 15:23, 28). Saul was rebellious, wretched, rejected. David was chosen by God to succeed Saul, and Saul wanted David dead. David was being helped by God, while Saul was multiplying his own mistakes. In spite of it all, Saul still thought he could tell the Ziphites, “May you be blessed by the Lord, for you have had compassion on me.” In truth, Saul was not enjoying the Lord’s favor, and he really had no right to speak as though he and God were on the same page. His blessing of the Ziphites was as backward as could be.

Which brings us a sober reminder. Not everyone who says “God bless you” is on God’s side. Not all who talk about the Lord in a pleasing way are actually pleasing the Lord. Talk is cheap if your sins are costing your soul. Look at Saul. Look at the oceans of churches out there, teeming with schools of conflicting theology. Denominational differences form a palette of clashing colors to paint a portrait of Christianity scarcely resembling anything in the gospel. Yet, every such church thinks itself on God’s side, thus combining a legacy of rebellion with the language of righteousness. God does not intend that we ask his blessing while avoiding his Book. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven” (Matt. 7:21).

Posted in Christianity and Culture

Witchcraft and the Bible

Posted on by Weylan Deaver

By Weylan Deaver

In Galatians 5 Paul gives a catalog of sins that will keep a person out of heaven. Among them is “sorcery” (v. 20). “Sorcery” is the English translation of the Greek word pharmakia. Though this term has to do with using medicine (our word “pharmacy” is derived from it), in biblical times pharmakia included drugs used in occult rituals and even poisoning. By the time the New Testament was written, pharmakia also included magic and sorcery in general, even to the extent that it is translated in our English Bibles as “sorcery” or “witchcraft.” As used in the Bible, “sorcery” is a broad term that would include hallucinogenic and poisonous drugs—even abortifacients—witchcraft, voodoo, palm reading, tarot cards, Oija boards, astrology, fortune telling, horoscopes, séances, and the like. God has forever frowned on sorcery. Deuteronomy 18:10-12 specifically forbade anyone from practicing divination, telling fortunes, interpreting omens, and from being a sorcerer, charmer, medium, wizard or necromancer. In the New Testament, Ephesus was a city where witchcraft was prominent. When the gospel began to make inroads in people’s hearts, many former witches brought their magic books and burned them in what must have been a huge bonfire (Acts 19:18-19). Getting rid of what God condemned was the natural response of a people newly impressed with gospel truth. Contrary to popular thought, there is no such thing as a good witch (at least, not in the Bible). There is no distinction between magic that is white or black. All sorcery is portrayed as evil. Witchcraft trusts in a power other than God. Since it is opposed to Christianity, its true origin is with Satan (cf. John 8:44). Ultimately, to be involved with sorcery is to shake hands with the devil. According to the Bible, Christians are in a war against “world-rulers of this darkness,” and “the spiritual hosts of wickedness in the heavenly places” (Ephesians 6:12). Some things are not to be toyed with, and witchcraft is surely among them. In fact, in the Bible’s closing verses, as though we needed one last reminder, God said it again—that those who will be left outside of heaven’s gate will include, along with murderers, liars and idol worshipers, the sorcerers (Revelation 22:15).

Posted in Inspiration

The Unity of the Bible

Posted on by Weylan Deaver

By Roy C. Deaver

The great general area of study called “Christian Apologetics” deals with evidences (or proofs) related to (1) the existence of God, (2) the deity of Jesus Christ, (3) the inspiration of the Bible. With regard to “evidences of inspiration” there are (1) evidences external, and (2) evidences internal. One of the most powerfully convincing internal evidences is the marvelous unity of the Bible.

Unity in Theme and Purpose

The Bible is a wonderful unit in theme and in purpose. By “theme” we mean the Bible’s basic message. By “purpose” we mean the reason for and the consequent blessings of that message.

It has been accurately observed and properly stressed that the “theme” of the Bible is: The coming of Christ. The Old Testament message is: The Christ is coming. The New Testament message is: The Christ has come and will come again. In statement, type, shadow, copy, and figure the Old Testament presents this message. In plain declaration, in anti-type, in substance, in original, and in the real— the New Testament presents this message. All is involved in the Christ— his gospel, his church, his blessings to men.

But, what about the “purpose” of the Bible? (1) The Bible relates to the need for human redemption. The first three chapters of Genesis explain how sin made its entrance into the world. Human beings are born into a world where sin is. (2) Accountable persons, in transgressing God’s law, thereby become sinners. The tragic fact is that all accountable persons do transgress God’s law and do become sinners. Cf. Romans 3:23; I John 1:8. (3) Redemption is in and through Jesus Christ, Romans 3:24; Ephesians 1:7; Colossians 1:14. (4) As previously indicated, the Old Testament points to Christ. “And beginning from Moses and from all the prophets, he interpreted to them in all the Scriptures the things concerning himself,” Luke 24:27. The Old Testament Scriptures bore witness of Christ, John 5:39. Paul persuaded “them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening,” Acts 28:23. (5) Human redemption glorifies God. “Sonship” through Christ is “to the praise of the glory of his (God’s) grace,” Ephesians 1:6. “Unto him be glory in the church and in Christ Jesus unto all generations forever and ever, ” Ephesians 3:21. “To the only wise God, through Jesus Christ…be the glory forever,” Romans 16:27.

It is based upon consideration of these five basic facts that we summarize the purpose of the Bible as follows: THE GLORY OF GOD AND THE SALVATION OF MAN, THROUGH JESUS CHRIST OUR LORD. This is the purpose line which runs all the way through the Bible— from Genesis 1:l through the last verse of the Revelation. Every word in every verse in every paragraph of every chapter of every book sustains a vital relationship to this purpose line.

Unity in Books

The Bible is one book, but it is made up of many books. It has 39 books in the Old Testament and 27 books in the New Testament. It is one in theme; it is one in purpose.

Every book of the Bible has a unique message of its own. Every book of the Bible makes a unique contribution to the overall purpose of the Bible. Every book of the Bible does something (with regard to the purpose line) which no other book does. And, it is from this viewpoint that we declare that every book of the Bible is the greatest book of the Bible. Each book does something which no other book does. It is my job as a student to learn the basic message of each book— to learn the unique contribution which each book makes to the overall purpose.

Think of the book of Genesis. An appropriate title would be: The Book of Beginnings. Its purpose is, to set forth the beginning and early development of the scheme of redemption. It divides itself into five natural sections: (1) from the creation to Abraham, (2) the life of Abraham, (3) the life of Isaac, (4) the life of Jacob, and (5) the life of Joseph. But all as involved in the beginning and early development of the scheme of redemption.

Ephesians is: The Church of our Lord— God’s Plan for Man’s Salvation. Chapters one through three deal with the nature of the church; chapters four through six deal with the Christian’s life in that church.

The book of Hebrews is: The Way of Christ— The Better Way. Paul emphasizes: (1) Christians have the better medium, 1:l-4:13; (2) Christians have the better high priest, 4:14-10:18; (3) Christians have the better way, the way of faith, 10:19-13:25.

Whatever the book, it is a marvelous unit, it has a unique message, and it makes a unique contribution to the purpose of the Bible.

Unity in Presentation

If one begins reading in Genesis one and continues through the Bible, he is reading the gradual unfolding of God’s wonderful message of redemption. It is one beautiful connected story. In the Old Testament the story is told consecutively from Genesis through Nehemiah (Esther should be read at the end of Ezra 6). The books of Job through Malachi give additional details that are involved in the connected story. In Old Testament history “God Prepared the Perfect Plan.” In the New Testament history “God Presented this Plan to Man.”

This beautiful, amazing story of redemption is presented in wonderful consistency. There are no contradictions in the sacred message. Men have often referred to apparent contradictions, but thorough investigation never fails to remove the difficulty. “Contradictions” are often imagined where there are none.

From first till last the Bible was written by approximately forty writers, and over a period of sixteen hundred years. It was begun by Moses in the desert of Arabia, and was completed by John on the isle of Patmos. The writers generally were not conscious of the works of others. They were widely separated in geography and in chronology. They were fishermen, farmers, shepherds, soldiers and kings. They wrote in palaces, pastures, prisons and in tents. There were men who were highly educated, and there were men untutored and unlearned (so far as concerned formal education of the day). These were not a literary people. Yet, when these writings are all brought together in one sacred volume, there is perfect unity— there are no contradictions.

Conclusion

If a forty-piece orchestra should suddenly begin to play— in perfect timing, melody, and harmony— it would be evidence of direction by a single mind.

If forty archers, in forty different places, widely separated in time, should shoot their arrows and all hit the same target “dead-center” it would be evidence of (proof of) direction by a single mind.

If forty men— widely separated in geography, with varied backgrounds, and living over a period of sixteen hundred years— should each write down a few lines, and these lines when brought together constituted a beautiful poem, it would be evidence of direction by a single mind.

Because of its marvelous and otherwise inexplicable unity, we believe the Bible came from God— that it is miraculously inspired and is divine authority.

Posted in Instrumental Music, Restoration History, Worship

“Play On, Miss Bertha”

Posted on by Weylan Deaver

By Roy C. Deaver

[Note: This piece was written by my grandfather, Roy Deaver, many years ago, giving some of the sad history of the school that would in time become Texas Christian University (TCU) in Fort Worth–Weylan].

These words are sad words—some of the saddest ever uttered in all Restoration history. The dictionary says that “sad” means “…to be associated with sorrow.” Some words are sad because of their inherent connotations. Some words are sad because of the circumstances out of which they came. Some words are sad because of the consequences which they brought.

On Monday, September 1, 1873, in the pioneer village of Thorp Spring, in Texas, Thorp Spring college came into being. This year—1973—is the centennial year. In celebration, the ex-students of Thorp Spring Christian College held a reunion “on campus” July 21 and 22. At the time, I was in a gospel meeting at nearby Morgan Mill, and was privileged to attend the reunion. Brother Don Morris spoke on Saturday afternoon, and brother Foy E. Wallace, Jr. was the speaker on Saturday night. Because of my own preaching engagement I did not get to hear brother Wallace, but I did get to hear brother Morris. Brother Morris spoke on “Add-Ran and Its Heirs.” His lecture was tremendous. It will become an exceedingly valuable document in Restoration literature.

Brother Morris spoke at length about unscriptural organizations in Texas, and the consequent divisions among brethren. He spoke of the steps which led to the formation of the “Texas Christian Missionary Society” in Austin, Texas, 1886.

Brother Morris then discussed the introduction of mechanical instruments into Christian worship. He mentioned that the instrument was introduced “…first in congregations in Dallas, San Marcos, Waco, and Palestine.” He continued as follows:

“But the place at which the introduction of the organ received most attention was, without doubt, Thorp Spring, in Add-Ran College. The occasion was a gospel meeting in February, 1894. The speaker was B. B. Sanders, and the song director, E. M. Douthitt. These two often worked as a team and were known to use the instrument in worship. Before the meeting began, there was much discussion—on and off the campus of Add-Ran—about whether the organ would be used. As the meeting began, a crisis at Add-Ran was developing. It proved to affect the church throughout the state.

On February 20, 1894, the climax was reached. Before the service began, Joseph Addison Clark—the father and pioneer—and his wife took seats at the front of the auditorium. Their son Addison Clark, the president, arose to begin the service. Joseph Addison Clark arose, walked toward the pulpit, took a paper from his pocket, and presented it to his son. It was a petition. The petition was signed by the elder Clark and more than a hundred others, who asked that the organ not be used, on the ground that it was not authorized in the New Testament. Addison read the petition, conferred briefly with his brother Randolph, and then announced that he had promised the students that the organ could be used in the meeting and that he could not go back on his word. He turned to the organist and said, ‘Play on, Miss Bertha.’”

At this point, brother Don Morris was not able to continue for several moments. He wept audibly, and most of the audience wept with him. Brother Morris continued:

“As the organ and singing started, Joseph Addison arose with his wife and led the opposition out of the auditorium. He was a gray bearded man, seventy-eight years old, with a cane. About 140 people, according to Randolph’s son Joseph Lynn, followed the elderly Clark out of the building. Many in the remaining congregation wept. My father, who was a student that year, was present, and he told me many times about Uncle Joe Clark—how he appealed to the audience not to use the organ and how he led the group out of the auditorium.”

Brother Morris closed his great speech as follows:

“…we of Churches of Christ today are the real heirs of the first years of Add-Ran and of the gospel taught in the first Texas churches. This is true because today we continue in the slogan first used by Texas pioneers and the Campbells before them: ‘We speak where the Bible speaks and are silent where the Bible is silent.’ This principle has been followed by the Thorp Spring Church from the beginning in 1873 until now. And we believe that this is the true pattern for church organization, for purity in worship, and for all things religious. To use this pattern is more important than excelling in numbers or affluence. We look to the New Testament as the guide in restoring the Lord’s church, and we pray that He may bless us as we attempt to follow it.”

And RIGHT NOW, more so than ever before in my lifetime—there are IN THE CHURCH those who are saying: “MISS BERTHA, PLAY ON!” May God help us to have the faith, the conviction, the courage of Joseph Addison Clark.