Letters to the Editor

Sheba and Dedan

Dear Don,

Warmest love in Christ Jesus. Thanks for the “Tidings;” it always provides interesting reading!

One article in the November issue said that “Sheba and Dedan, the English speaking countries…” The concordance says that the Sheba an Dedan in the Bible are either descendants of Ham or from Edom or descendants of Keturah, but always referring to either Arab or African countries Why, in commenting on Ezekiel 38, are they thought to refer to any English speaking countries?…

Yours in Christ,
Jean Hunter, San Salvador,
El Salvador

Thank you for catching an editor’s mistake. The allusion to English-speaking countries should have been confined to “the merchants of Tarsh­ish and all the young lions thereof” which we feel refers to Great Britain, Canada, United States, etc. The point should have been that the Arab countries referred to by Sheba and Dedan will be aligned with the English-speaking countries when they protest the Gogian invasion of Israel. The links in this regard were underscored and strengthened in the Gulf War of 1990-91. As was revealed at that time, Saudi Arabia and the oil emirates have agreed to be the oil reserves of the U.S. in exchange for U.S. military protection.

Epistle to Americans

Dear Don,

I am not at all pleased with the “Epistle to the Americans” which strikes me as a rambling diatribe. The most objectionable part to me is the writer’s attitude toward ecclesial leadership. He evidently sees himself as some sort of leader and asks others to aspire to this role (2:19). And he apparently feels that arranging boards assume a responsibility for the whole ecclesia.

The only leader of the ecclesia recognized in the New Testament is the Lord Jesus. This role of shepherd and leader Jesus is not prepared to delegate: “The sheep hear his voice…and [he] leadeth them out…and a stranger will they not follow but will flee from him for they know not the voice of strangers” (John 10:3-5). “For the lamb which is in the midst of the throne shall feed them and shall lead them” (Rev. 7:17).

The most honorable position we can arrive at is to be an elder by virtue of faith and works of faith. This role is open to all including sisters: “For by it (faith] the elders obtained a good report” (Heb. 11:2) and the examples cited include men and women.

Tending the flock of God is not to lead it; that is the Lord’s role. Let us be content that our stewardship is one of example (I Peter 5:3).

Possibly for too many years we have attributed a leadership role to platform speakers, writers and personalities and left too much to their initiative. This may have caused us to be on a spiritual roller coaster. I can remember in the 50’s and 60’s that there was great emphasis on preaching and a lot was done. Then a steady procession of Bible school speakers came along who saw North America as a sea of worldly indulgence and their battle cry was, “Strengthen the things that remain.” The result has been the inward looking ecclesias we have today.

Healthy ecclesial activity does come from Bible study and exposition. But let’s not traumatize the presentation of the Word by confining our exposition to consensus or traditional views all in the name of providing leadership to the flock. In freeing our study of the Word, we allow Jesus to lead us unto living fountains of waters. Thereby we will be spiritually healthier, more active and better motivated.

Yours in Christ,
Jim Scott, Dundalk, ONT

Dear Bro. Phileo Agape,

Greetings in the hope we share.

We were much grieved when we received your letter. Your words are hard, brother, very hard. We must admit that, for a time, we were quite angry at you for saying what you did. “How does he know what it’s like?” we all thought. But isn’t that exactly what you wrote to us? And here we were complaining again.

Iris a sobering thought, a thought that causes each one of us to “examine himself’ as our Lord commanded. Jr is not easy to examine oneself, and many will refuse to do it. But others of us have realized that your words, though difficult, are true. We are a group of complainers, as our reaction to your letter showed. It is true, we are not grateful enough for the blessing given us by our Lord.

Even more sobering were your comments about our lack of Bible study. Sadly, we have been wasting our time on the treasures “that moth and rust do corrupt” and ignoring the true treasure of God’s holy word. In our own lives, we can see how work, school and social activities get top priority, and studying the Bible is often ignored. Sometimes, days go by without a Bible being opened for the daily readings, let alone the deeper study that is so important in getting to know our Heavenly Father.

Please pray for us, dear brother, for deep in our hearts we do love the Lord and want to please him. We thank you for your words written in love, and pray that your next epistle will be written in a happier tone. May God bless us all on the road to His kingdom.

Love in the hope we share,
Ruth and Naomi, Livonia, MI

Money is There

Dear Don,

Would I be out of line suggesting an editorial on financial priorities?

While some areas are struggling and scraping to keep up the work of preaching the gospel of salvation, we

are meeting an entire ecclesia traveling on vacation. Would not the money spent in this way be more usefully directed to the Master’s service? We do not envy anyone, or begrudge them a wonderful vacation. But are priorities right when some work is not done through lack of funds?

A Regular Reader

As an added comment to the above, we are occasionally reminded of the amount of money left in various estates that flows out of the brotherhood. Large sums are sometimes left by brethren to universities and social causes, money that could be of tremendous help in some areas of the Master’s work.

Family Life too Blunt?

Dear Bro. Styles,

In our Sunday School class, we discussed the appropriateness of Uncle Tom’s letter on pornography. It was felt this material casts a bad light on brethren for young ones and non­-Christadelphians. Some felt this should be handled discreetly rather than openly in the magazine…

We are aware Christadelphians are not immune from the sins of the flesh. ..Somehow we must address the problems and get help for the young who have taken up smoking, drugs or sexual promiscuity. We need to address these issues in small groups within ecclesias…thereby eliminating the need to put this negative material in the magazine.

We know of only a few such things, how much is “covered up” one can only imagine. But it is wise to discuss in the magazine, where no personal help or good can be applied? Overcoming sins of this nature needs one-to-one help from loving brothers and sisters and I feel small groups are the only answer. (We had a doctor attend a class we held on anorexia and bu­limia and many were helped by it.) We still have a lot of booklets dealing with drugs if any group would like to be better informed.

Love in Christ,
A.C., Box 287, Creston, CA 93432

Dear Brother Don,

..J don’t think this [article regard­ing pornographic material] is the subject matter for a magazine in the family of God, for a number of reasons with Ephesians 5:3 as a start. I feel that the more sinful acts and practices are aired and talked about, the more they become accepted and the utter wickedness of them fades…I find it almost beyond my comprehension to imagine a brother in Christ, who is active in service to his Lord, using his mind in such an ungodly way…

Bro. L., Canada

(While essential points have been retained, the following letter has been shortened and paraphrased to maintain anonymity.)

Dear Uncle Tom,

In the November “Tidings,” a young brother spoke of how a friend of his came across some pornographic material in a drawer that belonged to his father.

I would like to tell your contributor that he is by no means making too much of an isolated problem. His friend’s father needs help.

If brothers having these problems are too embarrassed to go to the brotherhood, then I urge them to go to the professional people that are trained to help. A brother I know thought he could overcome his problem by pouring himself into ecclesial work; but, as we learned, professional help was needed as well.

This is a matter that needs to be addressed and heard by all who have a problem with pornography. And as you stated society does make it difficult for us and that is why it is so important to heed the words of James: “Confess your faults one to another, and pray one for another, that ye may be healed.” If the brother I know had only followed this verse, things would be a lot different for him and several others.

Your sister in Christ.

Many items we receive are handled privately. The ones published in the magazine are those which can be addressed with specific scriptural points and which we feel are not isolated situations. As with the readers, we would just as soon never discuss some of the problems. Taking our cue from scripture, however, we feel the sins that beset us must be recognized and confronted before they can be overcome.

Thanks For Response

Dear Bro. Don,

Greetings in Jesus’ name.

We thank all the brothers and sis­ters who have sent us letters and tapes. I know I cannot reply to each one so I take this opportunity to say thanks and to let all of you know that we are en­joying the tapes. Take care and God bless.

Your brother in Christ,
Albert Gibson,
3814 St. Charles Rd.

Bellwood, IL 60104

Information Requested on Christadelphian Origins

Dear Bro. Don,

I enjoy the “Tidings” as it is a true forum for the concerns of brothers and sisters in the Americas…

My main reason for writing is to seek help regarding the origins of the Christadelphians for a university paper I am writing. As I have been collecting preparatory materials, it is becoming clear that, as a community, we are indebted to ideas which were already circulating in the first half of the nineteenth century. Seeing this, I am searching for the influences that shaped the thinking of the early brethren.. .What Bro. Thomas preached arose out of a dialogue with many people. He was not a recluse who hammered out the principles of scripture in seclusion. He was an active member of the Campbellite movement critically thinking about the ideas of scripture which he encountered. To our benefit, he was a critical thinker, testing ideas already in circulation and being willing to reconsider his own position in the light of scripture drawn to his attention. His approach to scripture should be an example to us, the beneficiaries of his work, in that we should be a community of critical thinkers…

If anyone is aware of studies made of nineteenth century brethren and sis­ters, I would be interested in them…

Your brother in Christ,
G. Joseph Lea, 510-F Albert St., Waterloo, ONT Canada N2L 3V4

Resurrected for Punishment

Dear Bro. Don,

In December’s “Letters to the Editor,” Bro. Alan Eyre’ s comments suggested a noteworthy addendum to the “responsibility” issue.

In response to your editorial, Bro. Eyre mentions some real-life examples of individuals who engaged in the “brutalization and torture” of believers. In conclusion he asks, “Should they be unrevenged for what they did to God’s saints?”, implying, of course, that they will be raised from the dead to face Christ’s judgment seat.

Very similar to this is the case of first century “Gentiles…living in licentiousness.. .and lawless idolatry” who “abused” the believers (I Peter 4:3-5). They will give account to him who is ready to judge the living and the dead, it is stated.

The question is: On what basis or principle are all these persecutors and abusers to be raised and judged? Certainly not because they were baptized; but neither, would it appear, to be on the ground of enlightenment. Could it be argued that any of these people had an adequate understanding of God’s truth, but rejected it? Such a conclusion seems highly implausible at best.

I would propose that the “respon­sibility” of persecutors might be due to the principle exemplified in Ezekiel 25 where God promises vengeance upon various nations because of their attempts to harm His people, Israel.

But what of the statement of faith, which allows for resurrection and judgment only for those who “know the revealed will of God, and are called upon to submit to it?” Must it be amended yet again to account for these persecutors of God’s people? Or is it not better to simply understand that God can raise for judgment any­one He desires, for whatever reason He alone may determine?

Yours in Israel’s Hope,

Todd Treadway, Lakewood, CO

There are two divine principles which bring about the resurrection of persecutors of God’s people irrespective of other considerations: 1) God will avenge His elect (Luke 18:7; Rom. 12:19; II Thess. 1:6-7, etc.) and 2) that vengeance is not always executed in this life (Psa. 73:3,11,13; Eccl. 7:15;8:14).

Divine revelation not only says God “can” raise such, it explicitly states He “will” (II Thess. 1:6-7; your verse in I Peter; Rom. 2:4-6,16; etc.). Let the explicit statements of scripture be accepted and we will have a united community.

Dear Don:

It would appear from recent writings in the “Tidings” (Nov. & Dec. ’93) that the basis of appearance before the judgment seat of Christ has been aggrandized from the original BASF position. ..Recent writers have now disclosed that the basis of the summoning is much inflated beyond those who have light, knowledge and understanding of “the revealed will of God.”

The new group of resurrected unfortunates consists of those in the last 2,000 years who have been responsible for the persecution of ecclesial members. We even know the names of some of these — Lev Kopelev, Zatonsky and Petrofsky. Since these men acted under Stalin’s orders, Stalin must be included. So must Hitler, who ordered the shooting of Christadelphian C.O.’ s.

Included also in the multitude must be Pontius Pilate and all the Caesars, plus the lackeys who carried out their orders. All of the Popes, plus their vassals, will not escape. Even the Reformers, like Luther and Calvin, had their part in persecuting the true believers. The list is almost limitless.

It is a fact that not one of this legion of persecutors was equipped with light, knowledge and understanding…While it is quite true that, “The resurrection of some wicked to be punished by God is clear Bible teaching,” where is the scripture that guarantees the resurrection of Lev Kopelev?

It is also true that “God uses fear of punishment as a motivation for right conduct.” The only two scriptures that specifically mention the Judgment Seat of Christ (Rom. 14:10; II Cor. 5:10) confine those summoned thereat, to members of the ecclesias. Once we extrapolate beyond that certainty, we very soon tread in the waters of universal resurrection.

Yours in the hope of Israel,
Edward W. Farrar, Hamilton, ONT

Daniel 7:10 depicts 100 million gathered for judgment with 1 million angels assisting Christ in the process. While far from being universal resur­rection, that number adequately allows for all those whom scripture indicates will be raised for blessing or for punishment. Whether specifically Hitler, etc. will be there is beside the point, as is the exact time and place that may be involved. The important issue is to acknowledge that some unbaptized rejecters will be raised for punishment. All any brother can ask of another is that we accept what God has clearly revealed.

Seeking History of Jersey City Ecclesia

Dear Bro. Don,

I have been trying to find information about my great aunt who was, I believe, a member of the Jersey City Ecclesia, and any other family members who might be in that area. I have been unable to locate anyone who knows the whereabouts of the records of the old Jersey City meeting.

My grandmother and her sister were baptized in Liverpool, UK in 1888. Later her sister moved to the States. Her maiden name was Mar­guerite Earthy and she married a Bro. Thomas E. Price. My mother fell asleep last year and I have no other living relatives who can help.

In my mother’s things, I have found some old correspondence with a Hermon & Elsie Price from New Jersey.

I would appreciate information from anyone regarding the aunt or any of the other family members.

With love in our Lord,
David Lawrence,
2715 Wildwood Cres.,
Prince George, BC Canada V2K 3Y4

Pen Pals Wanted

Dear Don Styles,

Here is a list of children from the Honesdale, PA Ecclesia who are interested in pen pals.

Justin Derrick (11)
605 Spring St.
Hawley, PA 18428

Jennifer (11) and Laura (7) Decker
Box 117, RR #2 Glendale
Avoca, PA 18641

Jessica (11), Joseph (8) and
Jaimie (6) Frisbie
714 High St.
Honesdale, PA 18431

Courtney Frisbie (7)
P.O. Box 289

White Mills, PA 18473
Samuel Taylor (6)
401 Ave. M

Matamoras, PA 18336

Thank you for your help. Sincerely,
Joanne Frisbie

Resurrected for Punishment

Dear Bro. Don,

Sincere fraternal greeting.

Your editorial, “Resurrected for Punishment” is a model of scriptural doctrinal exposition. It is so refreshingly different from the convoluted reasoning used to defend human theories, whether academic or theological. This latter approach the scriptures repudiate (I Cor. . 1:17).

I am having an experience at this present time which highlights the issue you discuss. My ongoing investigations into the persecution of the Christadel­phian ecclesias in the Ukraine by the Soviet KGB is revealing an absolutely horrifying example of deliberate, knowing, and callously malicious wickedness being met with “the patience and the faith of the saints” (Rev. 13:10). Every time I read a report from the secret police files of some utterly savage act against our sweet and gentle fellow-believers, and then read their response, my heart recoils at the injustice of it all. I do not think that I am a hard and insensitive person, but I must say with you that I find “great consolation that God will judge and avenge their blood.”

Take the statement of a district committee secretary, justifying his refusal to provide any food and clothing to the destitute children of parents who had already been killed or sent to slave labor camps in the arctic: “Don’t think of the children. They are the families of traitors to the Fatherland. In this class struggle, doing good is evil.” So he just let the children die.

Or take Lev Kopelev: When asked later why he did what he did, he answered: “I firmly believed that the end justified the means. Our great goal was the universal triumph of Communism.

To that end, everything was permissible — to lie, to steal, to destroy people, all those who stood in our way. Yes,I saw people dying, women and children still breathing but with vacant, lifeless eyes. I saw all this and did not go out of my mind. Nor did I curse or question those who had sent me to fulfill the Bolshevik plan. Nor did I lose my faith. I believed because! wanted to believe.”

Or take Zatonsky: “If they die, it will be a lesson to others!”

Or Petrovsky: When asked if relatives of those who had died or been enslaved should be told, he said, “Tell them nothing! We know that many are dying. That is unfortunate, but the glorious future of the Soviet Union will justify that. Tell them nothing!”

Or this, justifying his brutalization and torture of believers (I know the source, but refrain from giving his name, for I pray that he may be raised to be exposed and condemned by the Son of God): “Every religious idea, every idea of God, even flirting with the idea of God, is unutterable vileness of the most dangerous kind. Millions of sins, filthy deeds, acts of violence and physical contagions are far less dangerous than the subtle, spiritual idea of God. Every defence or justification of God, even the most refined, the best intentioned, is a justification of reaction.”

Should a man as this die in fatness without facing the God he scorned? All these vile men, these deliberate persecutors of the meek of the earth, died covered in (human) glory. Should they be unrevenged for what they did to God’s saints?

In the hope we share of divine justice in the age to come,
Alan Eyre, Free Hill, Jamaica

Intrigued by Central America

Dear Bro. Don,

Greetings in the Lord.

It is a very long time since we made contact so I am writing to redress the balance just a little…

We continue to appreciate the magazine and, in fact, am writing to encourage you and your team in the work. I don’t get every Christadelphian magazine that there is, but of those that I have seen, the “Tidings” deals with the most difficult issues in the most forthright and open way. I think you’re doing a great job. I pass it around a few of our members here — one of our brethren is very interested in Christadelphian history and he keenly follows the discussions that appear in the magazine.

Since talking to you last (you were flying through Auckland in 1991 and called me from the airport), we’ve visited western Canada; then, over Christ­mas and New Year of ’91/’92 , I spent a very interesting six weeks in Costa Rica and El Salvador. That visit really fired my interest in Central American mission work and, although at present we cannot possibly take on any extended activity there (or anywhere else for that matter), I have been studying Spanish since then — am now completing my second year of doing the readings in Spanish — as well as other study on the language as opportunity presents. Usually spend up to an hour a day on it. Perhaps there may be an opportunity to use it one day. Of course, I need to spend a few months in Central America to get even partially proficient in speaking the language.

At the end of the Central American visit, I spent a week in the Toronto area. That was quite an experience, too. Never been in snow except up a mountain and Toronto turned on a blizzard. So I tried my hand at shoveling snow! Decided that I prefer New Zealand — mowing grass is less irksome than dealing with ice and snow…

We’ve been quite busy this year. We spent two weeks in Malaysia and Singapore for the Australasian Bible Mis­sion and a further two weeks in Australia as guests of two or three ecclesias there (besides a variety of activities here in NZ). We try to keep up with what you and other American brethren that we know are doing. The “Tidings” helps a lot with that and we also get snippets from the “Christadelphian.”

Coral joins me in sending our love in the Lord Jesus Christ.

Maurice Beale, Wanganui, NZ

Learning Spanish is a necessity if we are to take advantage of our opportunities to preach the word in Central and South America. We have been impressed with reports of effective preaching work in Africa and Eastern Europe conducted in English. But our experience south of the border indicates we must know Spanish to be of use in Latin America. Hopefully, we are encouraging our children to study this much-spoken language in school which at least gives them a base for quicker learning if they are able to go on the Spanish Truth Corps, do correspondence work or spend some years in the Latin mission field.

An Ancient Trap

Dear Bro. Styles,

I fear that Christadelphians are falling into a very old trap: that we have begun to consider the things of today before the things of eternity.

One thing the saints have learned from the Bible is that patterns are repeated in their history: these things are written for our learning.

David and Solomon built a temple for God’s dwelling, and He was pleased for many years to dwell there in the midst of His people. But when they put their trust in the building more than in the One that inhabited it, when they boasted, “The Temple of Yahweh are these,” He cursed both the place and the people. Again, God gave His people a law by Moses that they might have life and peace in His land. But they came to idolize the law, to the point of rejecting its fulfillment in Christ.

The record is clear about the blessings God gave His people that they made into traps for themselves. One would hope that the holy people would learn from their history, but I wonder.

A man who believes the Truth and has obeyed it, who accepts the definitions of the BASF ,who has even opposed irresponsible errors, will not be welcomed to the fellowship of most Central ecclesias if he is not also a member of a Central meeting. There are several ecclesias that also exclude any one who has received such a brother. This exclusion is commonly justified on the grounds of long-standing Central practices. But is it really the spirit of the Central body to base such fellowship decisions on ecclesial membership? We’ve always thought of ourselves, and presented ourselves to the world, as a group defined by its beliefs!

The Central Fellowship and its statement of faith have made it possible for distant ecclesias and brethren who have never met to cooperate in the work of God, confident in their common faith. This is a good thing and a genuine blessing. But to make the Central Fellowship itself the test of fellowship, and to insist that all the brethren make it binding, is to go beyond anything anticipated in scripture, or defensible from scripture.

We all know that in the resurrection there will be no Central Fellowship, nor any BASF; both will be superseded by the reigning word of God. So why do we insist on putting our faith in temporary blessings? We have even less excuse for this than Jews of old, since we know these blessings are temporary. The Central Fellowship is a good and wonderful thing; but it does not save anyone. The BASF is a blessing indeed, but it never died for anyone, nor interceded for anyone. If these things begin to stand in the way of our obedience to the Lord Jesus Christ, if they come to be a barrier between his servants, then they become a trap and a curse, no longer a blessing. I hope the brethren will not let this happen.

Your brother in the Lord’s service,
Jim Seagoe, Santa Clara, CA

The warning of scriptural history that you indicate is clear and we must give it heed. But we feel that your concern needs to be balanced by another pattern seen in scripture and history. For a few years in the first century it was enough that a person be a Christian for another believer to feel assured that they two were one in Christ. Within 50 years, that was no longer true. Under the name “Christian,” people were teaching and believing doctrines that were not at all of Christ. As a result: 1) to avoid further declension, newly arrived teachers were to be interviewed for sound doctrine (I John 4:1-3). 2) To safeguard the ecclesia, visiting “Christians” must believe correctly before receiving the benefits of fellowship in Christ (II John 10-11). 3) To facilitate inter-ecclesial fellowship, letters of recommendation were carried by those traveling about (II Cor. 3:1).

In 1865, it was enough that a person identify himself as a “Christadelphian” for another believer to know he held the Truth and the two could anticipate enjoying a oneness of mind on scriptural matters. One hundred twenty-five years later, that is not true. As noted by Bro. Seagoe, rightly or wrongly, we have facilitated the mechanics of the problem by forming different “fellowships.”

While having potential problems, these do permit brethren at a distance to cooperate “confident in their common faith.” Confining ourselves to ecclesial association with those of our own fel­lowship avoids continual agitation over points of difference. Such agitation would greatly inhibit true fellowship in Christ. An ecclesia’s normal policies in this regard need to be clearly understood by its members and by visitors.

In our day, we are blessed in having the BASF to help us stave off rampant declension in our doctrines. And we have the ecclesial guide, with accompanying sample ecclesial constitution, which is invaluable in helping us actually to implement the concept of many members working as one body in Christ. While not attempting to cover every situation, these documents provide a framework to our ecclesial association. Using these touchstones, we have seen the brethren exercise wisdom, discretion and love in one unusual circumstance after another as they sought the eternal well being of the individual, the ecclesia and the community. In addition, our framework has proven remarkably adaptable to different ecclesial cultures both here and abroad. We certainly do not want to undermine, by overstating problems, that which has been “a good thing and a genuine blessing” and, of course, we do not want to lapse into the problem pointed out by our brother.

Who Is Offended?

Dear Bro. Don,

Loving greetings in our Lord.

People talk about being offended by others but seem to excuse themselves for the offense they cause. Following is my depiction of how their thinking seems to go:

“When I mention to you that the worship service is too negative (with its steady emphasis on our sinfulness), and I’m better off breaking bread on my own…that’ s okay for me to say that. But when you react negatively to my remark, stating that you find my comments disturbing, and even offensive, well, that’s just not acceptable.

“If, despite various advice from brothers and sisters, I marry outside the faith, I am justifiably offended when brethren will not quickly be more generous and try to make the best of the situation, seeing what’s done is done.

“You see, it’s okay for me to offend you, by some act or some remark which challenges what you hold near and dear. But it’s not okay for you to react negatively to my act. If what I’ve said or done upsets you, there is no good reason for you to make a point of telling me so.

“In fact, my feelings get hurt by such negative reactions. And once my feelings get hurt, everything has to come to a giant halt while I try and work through the distress of your offending me. What I want here, as a member of this group, is the ability to challenge (in word or deed) the values of the team, without any repercussions from the team members.”

I find such an attitude most disturbing. Since this is based on some fairly recent actual cases, I’d better be left,

Yours in Christ,
Anon

Tidings On Computer

Dear Bro. Don,

Greetings in the hope of Israel.

During the fall months, I work a lot of overtime and get behind in uploading the Tidings to the Bulletin Board System. (Several years ago, Bro. Rob requested computer files of the magazine for this purpose.) At times, I thought that nobody was reading them and that I could get away with putting it off till another day. But to my surprise, I found messages from users waiting for he next issue! Our Heavenly Father is indeed always active, even though we sometimes fall back. Hopefully, the scattered seeds will take root and grow.

Your brother in Christ,
Rob McCaughey,
713 Acadia, Valparaiso, IN

TV Too Broadly Condemned

Dear Bro. Styles,

The first thing I read in the “Tidings” is the Minute Meditation by Bro. Lloyd. I was displeased by his article on TV in the November magazine (pg .484).

As I have written before, there is much that is good and useful on TV, it is simply a matter of our choice in what we watch. There are many interesting and instructive programs about cooking, history, nature, etc.

As I am old and live alone, I depend on TV for news, weather and a very limited amount of entertainment; but as I have no interest in smut, I just don’t listen to such programs. If I don’t like a program, I press the “off’ button.

Your sister in Christ,
Margaret Cooper Knorr, Port Charlotte, FL

Rejection Hurts

Dear Bro. Don,

Greetings in the Hope of Israel.

In your September editorial, you extend your valid concerns over the erection of improper fellowship barriers to the case of the individual, either an ecclesial member or a visitor. Since my wife and I have experience in the latter role, we know the deprivation involved.

Both of us found ourselves in the situation of having been divorced by persistently unfaithful spouses. We both deeply regretted the failure of the scriptural ideal in our original marriages. We were both thankful for the divine mercy upon which we are all dependent.

There was no break in our fellowship in the Christadelphian Central fellowship. Since our marriage, we have visited ecclesias in several countries. Some accept us. Those who accept us actually recognize the BASF as a sufficient basis for inter-ecclesial fellowship. They respect the responsibility of the home ecclesia to make decisions regarding membership and discipline. Some reject us. These claim the right to exercise judgment on the status, in Christ, of members of other ecclesias.

Those who reject us claim association with a worldwide community; they break bread with us every Sunday! Further, many of their members break bread, in our presence, when visiting our ecclesia. The logic of such a position escapes me. The persistent pain does not.

It puzzles me that such ecclesias elevate to the level of a fundamental “first principle” the doctrine of the indissolubility of marriage, but only some of the time! Those who believe and teach otherwise are accepted; those who act upon the basis of the contrary conviction are rejected. Are you aware, Bro. Don, of any scriptural basis for such a distinction between belief and practice?

If the doctrine of the indissolubility of marriage is a ‘first principle,” fellowship should be denied to those who believe differently. In that case, the BASF is not a sufficient and valid basis of interecclesial fellowship. Or am I missing something? Am I , perhaps missing the possibility that pragmatic expediency may, at times, prevail over scriptural principles?

Sincerely,
A Brother in Christ

Any ecclesia holding that marriage is indissoluble could never accept as members those who have been divorced and remarried before coming to a knowledge of the Truth. We know of no ecclesia in Central Fellowship which bars such cases from membership. Some may affirm that marriage cannot be dissolved, but Central Fellowship ecclesias do not put such an idea into practice.

What brothers and sisters are trying to do is balance standing against iniquity while allowing for mercy. Resolving, in practical situations, the inherent tension in this regard cannot help but result in the varied and sometimes inconsistent practices to which you allude. We can understand this. What we have trouble understanding is why the very same ecclesias which have apparently inconsistent policies on divorce issues cannot sympathize with other ecclesias which have apparently inconsistent policies on a different issue.

All need to be conscious of the great hurt done by denying the emblems to visitors. At the same time, visitors need to realize that we all struggle to maintain the faith in a world of sin and darkness. It is best not to go where one’s presence will cause strife. From what we have seen, ample opportunity exists for useful work and warm fellowship for those in the marital circumstance described by our brother.

New Tax Laws

Dear Bro. Don,

In response to the request by Bro. Howard Schlott man (“Tidings,” 10/93, p. 423), I am listing below the changes in the tax law regarding charitable contributions. For your information, I am an Enrolled Agent, registered with the I R.S. lam currently employed as the Director of the Tax & Licensing Department for City of Hope, a non-profit charitable hospital in Los Angeles. My job involves me directly in the laws related to charitable contributions as the majority of City of Hope’ s income is from this source.

The new law becomes effective for all contributions made beginning January 1, 1994. Donors claiming a deduction for charitable contributions over $250 each must obtain written substantiation from the charity. The donor can no longer rely on a canceled check to substantiate the deduction. The receipt must show the amount of the contribution as well as a “good-faith” estimate of the value of goods and/or services, if any, received by the donor. Separate payments by the same donor are not combined in applying the $250 threshold (unless they are construed to be a deliberate attempt to circumvent the law, e.g. 10, $240 donations on the same day), but the law applies to all separate contributions over $250. The receipt is due to the donor by the earlier of: the due date of the donor’s return or the date the donor’s return is filed.

The substantiation requirement does not apply if the charity files a return with the Internal Revenue Service providing the names and amounts donated by all donors. The exact requirements and form of this return have not yet been defined, but it appears that this may be more work than providing receipts as churches are currently exempt from filing tax returns.

A second aspect of the law goes on to detail requirements of “Quid Pro Quo” contributions, which may or may not apply to us. These are fund raising events in which the payments are made partly as a contribution and partly in return for goods or services. There are two sets of requirements for the “Quid Pro Quo” contributions:

For payments over $75 and under $250, the amount of the tax-deductible portion must be explained in any invitations and/or advertising for the event.

For payments over $250, in addition to the explanation requirement in the invitation and/or advertising, the chaity also must provide a receipt to the donor showing the tax-deductible portion as well as the value of any goods and/or services received by the donor.

A third aspect of the law refers to donations of non-cash property, such as furniture, equipment, stocks, bonds, etc. For donations of non-cash property over $250 the charity must give to the donor a receipt describing the property, but without stating a value on the property. This appears to be a tightening of the current law, which only requires substantiation for donations of non-cash property over $5,000.

Finally, the penalties for failure to comply are substantial. There is a penalty of $10 per contribution up to a maximum of $5,000 per event/per year for failure to provide receipts to the donor. Also, there is a $10,000 penalty for deliberately issuing a false receipt. In addition, the charity could lose its tax exemption, which would mean that the charity would have to file a tax return and pay income tax on any donations received.

If you have any questions or need further explanation, feel free to call me. My daytime number is (213)626-4611 Ext. 6510, and my home number is (818)842-0871.

Yours in the one hope,
Dave Gadberry, Los Angeles, CA

Videos Needed

Dear Bro. Don,

Greetings in Jesus’ Name.

I would like to thank you and the kind sister who has made it possible for us to have the “Tidings.” I have enjoyed reading it and have learned quite a lot from it.

My primary reason for writing is that I have just read the August magazine and am interested in the videos produced for home Bible study. In New Amsterdam, Guyana, we have one television station which mainly just relays USA programs. But they also show church-supplied videos. We are about to have “God’s New World” video shown and we’re wondering what we can do for follow-up. This new information answers our problem.

The station covers only a 10-mile radius and almost everyone watches its programs. The videos would be very useful as we are planning to have a campaign during August, 1994 and this would help to get people familiar with us.

In Guyana, the U.S. video format is used.

We have no money to pay for the videos so would appreciate their being donated to the work.

Your brother in Christ,
Stafford Paltoo
P.O. Box 84,
New Amsterdam, Guyana, SA

During recent years, several have written the Tidings regarding available programs on video. We are certain any of these would be appreciated by the Guyanese brethren.

Having lived in New Amsterdam, we are also certain any resident having a TV will play it loud enough for all within two blocks to easily listen in.

Please also remember continuing requests for tapes of memorial services by: Bro. Albert Gibson, 3814 St. Charles Rd., Bellwood, IL 60104.

Pen Pals Needed

An intermediate C.Y.C. in northern New Jersey is interested in a project of corresponding with Christadelphian young people in different parts of the country and the world. If interested please write to them individually:

Boys

Jason Blanchfield (12) 44 Dewitt St., Garfield, NJ 07026

James DiLiberto (11)23 Hollywood Ave., Fairfield, NJ 07004

Daniel Jorgenson (12) 77 Lake Shore Dr., Oakland, NJ 07436

Ken Knowles (10)222 Aldene Rd., Ros­elle, NJ 07203

Sean Lindeblad (10) 41 Plymouth St., Fairfield, NJ 07004

Todd Lindeblad ( 12) 41 Plymouth St., Fairfield, NJ 07004

Michael Ravenda (10)228 Paterson Ave., Lodi, NJ 07644

Christian Stasiak (12)25 Cliffside Dr., West Milford, NJ 07480

Girls

Melissa Donnatuccio (10) 705 Saddle

River Rd., Saddle Brook, NJ 07662 Michelle Parker (10) 1369 Well Rd.,

Bridgewater, NJ 08807

Jessica Ribaudo (12) 30 Glen Ave., Fairfield, NJ 07004

Monica Saucier (11) 118 Nelson St., Clifton, NJ 07013

Jennifer Witte (10) 40 Plymouth St. Fairfield, NJ 07004

Many Never Resurrected

Dear Mr. Styles,

Would you be kind enough to elaborate on your comments in the “Tidings” 9f 8/93, pg. 310, eighth paragraph. I was of the opinion that those people who did not know the Truth as you put it, and had died, are the ones who will be raised o be taught the Truth during Jesus’ reign.

Yours truly,
A reader of your magazine

Thanks for your inquiry. Let’s see what scripture says regarding the fate of those who have no knowledge of the Truth.

There is nothing unclear about the following Bible statements:

“The man…shall remain in the congregation of the dead” (Prov. 21:16).

“They are dead, they shall not live; they are deceased, they shall not rise” (Isa. 26:14).

“They shall lie down together, they shall not rise: they are extinct, they are quenched as tow” (Isa. 43:17).

“They shall…sleep a perpetual sleep, land not wake” (Jer. 51:39,57).

“They shall fall and never rise up again” (Amos 8:14).

“They are like the beasts that perish” (Psa. 49:12,20).

When you look at the context of these verses, you will find a common element: in every case, the subjects of the verse are ignorant of God’s purpose and principles.

“The man that wandereth out of the way of understanding…” (Prov. 21:16).

Pagan conquerors of Israel (Isa. 26:13­14).

Pagan Babylonians (Isa. 43:14-17 and Jer. 51:37-39, 56-57).

“Behold the days come, saith the Lord GOD, that I will send a famine…of hearing the words of the LORD…they shall run to and fro to seek the word of the LORD, and shall not find it” (Amos 8:11-14).

“Man that is in honor, and understandeth not…” (Psa. 49:20).

New Testament teaching concurs with the above.

First, every reference to resurrectional judgment has those not saved being punished for wickedness. This would be unreasonable if most of those not given eternal life were ignorant of God’s standards.

Second, Paul says of the pagan world which existed from Abraham to his time, “And the times of this ignorance God winked at; but now commandeth all men every where to repent” (Acts 17:30). The key point was that their pagan forebears were not to stand judgment for their sins. If, in fact, they were to be raised for the kingdom age, that would be the great point of interest, but such an occurrence is never mentioned either in Acts 17 or anywhere else.

Third, why were the apostles so driven to preach the gospel if the ignorant will be resurrected to live in the kingdom age? The chance of a person faithfully living the Truth in the kingdom age is far better than in the first century. In that day, converts were in constant danger of severe persecution and of corruption by many teachers of false doctrine. Considering the conditions, it would be better to let people die in ignorance so that they would be raised to more favorable circumstances in the kingdom age.

In fact, if the idea you suggest is true, there is every reason today not to preach. Every one of us would much rather live the Truth in the millennium. Then the whole populace will be educated in what is right, governed by the Lord Jesus and his associates. The obvious maxim would be, “Let us be ignorant, that we might be in the kingdom!”

Once accepting the scriptural position that the ignorant die with no future hope, we must ask, “Why hasn’t God revealed His purpose and principles to every person who has ever been born?” He did that twice — from Adam to the flood and from Noah to Babel. We know what happened: in both cases, the whole populace quickly degenerated into iniquity and rebellion.

Then God tried a different approach — He revealed His power, purpose and principles through the nation of Israel that all the world might know the Lord is God. Again we know what happened:

first Egypt and then the other nations refused to honor Israel’s God and Israel itself, except for a remnant, proved utterly faithless. That nation ended up murdering the Son of God.

So God tried a third approach — He called out people from all nations to be His messengers to all the world. The New Testament records the tremendous initial resistance to the preaching of the Truth. Nothing has improved over the centuries as we know from our own day.

The fact there are so many people who have lived without ever knowing the Truth is not God’s fault, it is man’s! Man is without excuse; God is beyond reproof.

If, now, we are truly concerned about those who are ignorant of the gospel, let us personally learn God’s word and carry it to others. We regularly see appeals in this magazine for help in Central America where the fields are white, ready to harvest. But we don’t have to look that far away. Probably in our own communities we will find some who have never heard the gospel.

Our reader’s excellent question thus leads to a powerful exhortation.

Are Christadelphians So Unique?

Dear Editor,

Regarding your editorial in the August issue about distinctive views of the Christadelphians.

I see nothing distinctive about your view of the Bible. I have been affiliated with a Southern Baptist fellowship for years and they believe exactly what you said. (The editorial read, “Our [Christadelphian] conviction — the Bible is a wholly inspired, inerrant, unique source of knowledge about God and His purpose — is very distinctive.”) I also get literature from various ultra-dispensa­tionalist groups– “The Berean Searchlight, “Unsearchable Riches,” “Truth for Today” — and they all teach exactly the same thing about the Bible.

I do not hold your view because I don’t find in the scriptures that God cannot speak in this dispensation. Instead, I would apply I John 4 and test the spirits; but that is not my point in writing, I just want you to be honest.

Compare the Christadelphian creed in Melton’s book of creeds and you will find your view of the Bible is very common. As a practical matter, even groups that do allow for God to speak today test everything by the Bible.

Jehovah Witnesses may interpret according to the leader’s views, but the difference between doing that and interpreting according to Dr. John Thomas is not really that different.

Groups that exalt extra-biblical revelation are very rare: Mormons, Moonies, Sweden borgians, etc. and tend to go oft into very unusual ideas.

There is a tendency on the part of sectarian groups to exalt themselves in terms of their importance to God but you should do it honestly and not claim distinctions that are not real.

You actually contradict yourself on pages 336 and 337 of that same issue when you claim to a reporter that, “You accept no creeds” — when you have a statement of faith — and you have “No theological writings” — when page 341 contains a discussion of writings by Bro. Thomas and Bro. Roberts!

Yours,
Johnny Plunkett, Smyrna, Georgia

In spite of officially-stated positions, we have never come across a community that, in practice, approaches scrip­ture the same as Christadelphians. We will, however, give other readers opportunity to respond before making further editorial comment.

Is Fear The Right Motivator?

Dear Bro. Don,

…I was impressed with a comment in the August issue about the Christadel­phian’ s “legacy of negative righteousness.” All controversy seems to involve negatives. One result of this controversy is the existence of a negative reason for baptism, that is to escape sure condemnation at the judgment seat of Christ. The argument has been made at least twice in the current dialogue that this motivation of escape from judgment is essential, since there are those who otherwise might not be baptized.

Will a person’s baptism be valid when his motivation is fear rather than faith? Even if it is valid, can he gain salvation through fear and lacking faith? If not, what purpose does this negative motivation serve in the end? The result will still be condemnation at the judgment seat.

If someone has a complete knowledge of God’s Word, yet doesn’t have the faith to respond to the call, we cannot force that faith on him. Our calling is much higher than that of the old-fashioned “hellfire and brimstone” evangelism. Our entire motivation for serving God must be positive — faith that comes from hearing His word and believing in a Creator who loves us enough to give His own son as a sacrifice for our salvation. Only love can produce the faith we must have to gain salvation. And our goal must be to gain salvation, not to escape punishment. Fear serves no purpose in reaching this goal. Fear is a consequence of our sinful flesh and is a hindrance to salvation, not an aid in gaining salvation.

Fear is also the hindrance to gaining unity in the brotherhood.
A Christadelphian Sister

Comments in the Editorial will be helpful on this subject. Here are some additional verses to be considered, all of which concern appeals for right conduct:

John the Baptist– “Bring forth therefore fruits meet for repentance…and now also the ax is laid unto the root of the trees: therefore every tree which brin­geth not forth good fruit is hewn down, and cast into the fire” (Matt. 3:8,10). Right conduct was needed to avoid punishment.

Peter — “And he shall send Jesus Christ…every soul which will not hear that prophet, shall be destroyed from among the people” (Acts 3:20,23). The quote was from the Old Testament, but Peter uses these threatening terms in preaching the gospel.

Paul — “Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despises, and wonder, and perish…” (Acts 13:40-41). An appeal to be converted included the hope of forgiveness and the prospect of disaster.

Jude– “And on some have compassion, making a difference: and others save with fear, pulling them out of the fire…” (vs. 22-23).

A Bible study of the subject reveals fear of punishment is used to motivate unconverted and converted people to right action. As indicated in Jude, personalities differ. The fear motive is useful for some people and not so helpful with others, but it is scriptural.

Many of us can look back on times in our lives when fear of rejection at the judgment brought us up short and perhaps worked a turn-around in our lives. There is definitely a place for this negative motivation, that is according to the Bible.

Resurrectional Responsibility

Dear Bro. Don:

I experienced such a feeling of joy after reading your editorial in the August “Tidings.” How thrilling it was to read your words: “The conclusion seems evident that these two separated communities are both Christadelphians.” My inward response was, “Therefore, shall we not embrace each other as brethren and sisters in the precious time of worship and share the memorial emblems?”…

With love in our precious hope,
Janet Ribaudo
Burdett, NY

Thank you for your thoughtful comments. There are Bible issues involved in the separation of the. two communities. Confusion will result if these issues are not resolved before ecclesias from the two communities meet as if they were of one mind.

In last month’s issue, we published part of a letter from Bro. Geoff and Sis. Ray Walker of the UK. For reasons of space, we edited out the first sentence and the entire second paragraph of their letter. The Walkers feel that the letter should have been presented in full. In addition, they wished it to be known that S is. Ray is not one of the editors of the Bible Student magazine and that the letter was submitted in a private capacity, not in connection with the magazine.

Following is the complete text of their letter.

Dear Bro. Don,

Greetings.

We would like to comment on your editorial in the August 93 “Tidings.” We can appreciate that the matter of who will be raised to judgment could be regarded as a marginal one. However, this is by no means the major doctrinal difference separating the Amended and Unamended fellowships. The Unamended doctrine of guilt inherited from Adam affects the most basic of Christadelphian doctrines, those of the atonement, the nature of man and the nature of the Lord Jesus. Nor is this doctrine of inherited guilt “distinctively Christadelphian,” being a movement towards the Catholic teaching of Original Sin.

However, it is surely not whether a doctrine is “distinctively Christadelphian,” or “within the circle of doctrines distinctively Christadelphian,” or whether or not it is “moving toward orthodox theology,” that should be considered, but whether it is Scripturally true. The basic doctrines referred to, like all others of similar importance, have an influence on the believer’s way of thinking, and how he lives his life before Christ and God.

It seems to us, therefore, that it is the question of the atonement and the nature of man and of the Lord Jesus that should be addressed, when discussing closer links between the two groups (both of which call themselves Christadelphians), rather than the matter of responsibility to judgment — which is a doctrine dependent on the other doctrines.

Your brother and sister in Christ,
Geoff and Ray Walker

Dear Bro. Don,

Your comment at the end of my last letter to the editor (“Tidings,” 10/93) says that it is not a vital matter to most Amended brethren whether the unbaptized rejecter will be raised at the beginning or the end of the 1,000 years.

However, the BASF is quite pointed in that the unbaptized rejecter is included with the household at Christ’s return.

The quotations in the 10/93 “Tidings” the pioneer brethren are just as pointed that the unbaptized rejecter has no place with the household at Christ’s return. If what brothers Thomas and Roberts taught on this matter is correct, and both groups were willing to accept that, then the window for discussion would widen considerably.

It is interesting to note that the BASF and the BUSF are identical in all of their articles in language and proof texts with the exception of BASF article 24 which is article 25 in the BU SF . The difference in numbering is due to a rearrangement of the articles. Even these two articles use the same proof texts.

Enclosed is a historical progression of the article in question, which may be of interest.

In the Hope of Israel,
Gardner Howes,
Sandwich, MA

Let’s assume that the position of Bro. Thomas and Roberts is acceptable for purposes of fellowship and go from there. If that opens a window of opportunity, we should not shut it but look through it to see where it leads. Further private communication would be welcomed.

As indicated last month, we draw the discussion on resurrectional responsibility to a close even though there are still some letters to hand we have not published. Since editorial comments have followed the various letters, we will not attempt to summarize our input any further. We do plan, however, to continue comment on related matters in future magazines. Lord willing, issues to be covered will include sacrifice for human nature, Adamic condemnation, baptism for personal sins only, and others.

Fault, Not Misfortune

Dear Bro. Don,

Greetings and fraternal love.

The mother of a baptismal candidate looked sheepish when I called for her daughter. “I am sorry to say that she has had a misfortune: she has found that she is pregnant.”

At first thought, this unfortunate incident would seem to have nothing much to do with what follows, but this is not so. They are linked by a fundamental of our faith.

So first, let me state that I have appreciated the reactions to my recent “Open Letter” (Tidings, 6/93). Undoubtedly, an outsider like myself may fail to understand the complexities of the American Constitution, and the consequences of having both state and federal laws, which may work against each other. May I say that the information I presented in the New Jersey case was given to me by the church in question, in the course of soliciting from the “Caribbean Pioneer” a financial contribution to their legal costs in the case! While it is good to have the view of Gov. Florio’ s (governor of New Jersey) office on the matter, what amazed me was how quickly some Christadelphians rose with evident patriotic fervor to defend the American legal system.

I would, however, like to repeat and re-emphasize my main point. The laws of most western democracies have, in general, favored and upheld Christian morality for the past hundred years or so, and in the case of the USA, since independence. This is no longer the case. Increasingly the evildoer, not the victim, the heathen not the believer, gets the protection and support of the law, mainly on the grounds that wickedness is a person’s misfortune, not his fault.

Recently, a US government employee embezzled thousands of dollars of taxpayers’ money, and gambled it away in an Atlantic City casino. He was exonerated and fully reinstated, with costs, after it was accepted in court that he was psychologically helpless under temptation and therefore innocent. “Chronic lateness syndrome” is now recognized as a valid disease, so that dismissal for inexcusable tardiness is legally unjust. In Massachusetts, a youth stole an automobile from a parking lot and killed himself driving it recklessly. The parents have just won punitive damages from the owner of the parking lot (it could have been a church) as it was said that he should have had a security guard on duty. The killer in one of the recent roadside murders has won a plea of pathological inability to control his feelings in the presence of a person of another race. The President of American University in Washington, charged with criminal obscenity, pleaded that it was due to being abused in his childhood and has been freed in return for a promise to go into hospital for “treatment.” The victims were offered no compensation or protection from this prominent and wealthy bully.

As legal journalist Charles Sykes has said, “In place of evil, today’s society has substituted ‘illness:’ in place of responsibility, it argues for a personality driven by uncontrollable and therefore excusable impulses.”

Let us remember that we are citizens of the kingdom of God now. We have been chosen to be kings and priests, and we shall reign on the earth (Rev. 5:10).

That makes a world of difference to our stand against any system of (in)justice which “calls evil good, and good evil, that puts darkness for light and light for darkness, that puts bitter for sweet, and sweet for bitter!” (Isa. 5:20).

Yours in Christ,
Alan Eyre, Free Hill, Jamaica