The Mission of the Church of Christ
Glenn B. Ramsey

Jesus said, "I must work the works of him that sent me, while it is day: the night cometh when no man can work" (John 9:4). Later Peter said, "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps" (I Pet. 2:21). The work of Christ is the work of His spiritual body—the church. He said that His mission was to "seek and to save that which was lost" (Luke 19:10). Thus the mission of the church of Christ is to "seek and save the lost."

When Jesus commissioned the apostles (and through them commissioned us, His church) he said, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:15-16). Matthew 28:18-20 records this event in these words: "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen."

The church is a place of work. The work of the church is illustrated as a race we must run (Heb. 12:1); a contest where we strive to win (II Tim. 2:5); a battle place where we must be good soldiers (I Tim. 6:12). Thus Paul would write, "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling" (Phil. 2:12). He further admonishes us to be "steadfast, unmoveable, always abounding in the work of the Lord" (I Cor. 15:58).

The chief work of the church is to preach the Gospel to the lost world. The church is the ONLY institution that is authorized to do this. It is the ONLY institution that can and must do it! The church is the "pillar and ground of the truth" (I Tim. 3:15). It is through the church that the manifold wisdom of God may be known (Eph. 3:10).

The church of Christ must be active in benevolent activities. The is but one way to fulfill its mission of preaching the Gospel. Jesus said that if we let our light (influence) shine (be seen) that men will turn and glorify God (Matt. 5:16). This work of light (doing good) causes men to turn to God as they hear and learn and obey His Word.

The church of Christ must edify itself. The health of the local church is absolutely necessary if it is to fulfill its worldwide mission. Remember Jesus said that the apostles were to teach the converts "all things" that He had told them (Matt. 28:20). How can a local church of Christ do its work if it does not keep itself pure? This involves keeping its doctrinal teaching and practices pure. Indeed, Paul told Timothy the same. He said, "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (I Tim. 4:16).

The church of Christ still has the same mission it was given by our Lord. If the church does not obey God's commands as to worship and practice on a local level, its "work" will not be accepted by God on a worldwide level. To be a part of the "bride" that will be presented on that last great day, the local church must keep itself without spot, wrinkle, or any such thing (Eph. 5:27).

A Baptist Preacher Who Understands Fellowship
Guest Editorial by Kerry Duke

I recently found an interesting old tract in the library at Tennessee Bible College. Its title is "Why We Cannot Support the Billy Graham Crusade." It was written years ago by E. L. Bynum of the Tabernacle Baptist Church in Lubbock, Texas. The subject of the tract is Graham's fellowshipping of what Bynum refers to as "liberal" and "apostate" churches. It is a scorching expose of Graham's inconsistencies. And though this Baptist preacher does not preach the Truth on the plan of salvation and other issues, he understands what constitutes fellowship better than a lot of well-known preachers in the church of Christ.

Bynum briefly recognizes Graham's abilities as a public speaker, then launches a barrage of charges against him. His first criticism is that Graham has changed his beliefs. He quotes Graham as saying in 1951, "We do not condone or have fellowship with any form of modernism." Bynum then adds, "Now, Billy associates with the liberals, and quotes them with pleasure." He cites a worker in Graham's crusades who said in 1951 that no decision cards from responses at Graham's meetings were sent to Roman Catholic churches. "Now," Bynum observes, "Graham openly works with modernists, commends them, and also sends decision cards from his meetings to Roman Catholic and other apostate churches." In 1954 Graham "accepted the sponsorship" of what Bynum calls "the notoriously liberal Protestant Council."

Bynum continues his criticism of Graham with a section that documents Graham's fellowship with Catholics. In 1967, Graham received an honorary degree from Belmont Abbey College in North Carolina. (The front of the tract has a picture of Graham receiving the honor from a Catholic official and has this statement underneath: "Billy Graham at Roman Catholic Belmont Abbey College, receiving the yoke of Rome"). On this occasion, Graham said to this Catholic audience, "The gospel that built this school and the gospel that brings me here tonight is still the way to salvation." Bynum responds, "Billy Graham surely knows that the gospel did not build that school, for they never preached the gospel!" He relates a funeral mass that Graham participated in with several bishops and archbishops. Graham described this event as "a very beautiful thing." Bynum then criticizes Graham for telling a disgruntled Catholic to stay in the Catholic church. This recommendation is not surprising, since Graham also said in 1957, "Anyone who makes a decision at our meetings is referred to a local clergyman, Protestant, Catholic, or Jewish." Bynum then documents awards and words of praise given to Graham by Catholics. He then adds, "No preacher that preaches the whole truth will ever receive the approval of the Roman Church. Graham does preach some truth, but he is an expert at knowing which truth to leave out in order to gain the support of Catholics, modernists, and evangelicals."

The next area Bynum examines is Graham's work in the ecumenical movement, noting that Graham "is aiding and abetting the enemies of Biblical Christianity in a number of ways." Graham endorsed such infidels as Rudolph Bultmann, Karl Barth, Emil Brunner, Reinhold Niebuhr, and Paul Tillich, referring to them as "the great theologians of today." Bynum also criticizes Graham for honoring a modernist preacher at one of his crusades by "having him sit on the platform and having him lead in prayer before the crusade audience." In a similar incident he reproves Graham because "he honored the notorious liberal Bishop James A. Pike by having him on the platform and to lead in prayer." Pike had written that the virgin birth of Christ and the garden of Eden are myths. Bynum then criticizes Graham's commendation of Methodist bishop Gerald Kennedy, particularly because Kennedy had endorsed in writing a book by Vanderbilt University's Nels Ferre which denied the deity of Christ. As he often does in the tract, Bynum cites words of praise from modernist ecumenical leaders to show that Graham preaches to please them.

Bynum is a fundamentalist Baptist, so he also attacks Graham for fellowshipping Pentecostals, especially Oral Roberts. At one event where Roberts was a prominent speaker, "Billy went out of his way to make him welcome, by standing on the platform with Roberts arm in arm and by personally introducing him." Graham also "appeared with Oral Roberts in a joint television broadcast that was broadcast across the nation." Bynum also charges that Graham "promoted Corrie ten Broom, a woman preacher" and "a charismatic."

Graham's use of entertainers has been well-known for years, and Bynum next rebukes Graham for using ungodly singers. At the time the tract was written, Bynum said that Johnny Cash would be "with Graham one week and the next week he may be appearing at a Las Vegas night club." He also interestingly mentioned that "Pat Boone is a charismatic who still entertains at the night clubs and bunny clubs, yet Graham has used him to sing at his crusades."

This tract was originally written during the Cold War era. Communism was a grave concern of preachers. Bynum quotes Graham as saying in 1940 that "The three greatest menaces faced by orthodox Christianity are communism, Roman Catholicism, and Mohammedanism." But by 1963 Graham had softened on this stand, saying "For years I have not spoken about that (communism). . .I cannot go round the world and say who is right and who is not right."

The next section of the tract is most interesting: "The Word of God Rebukes Billy Graham." Bynum cites the following passages and says Graham has violated them all : I John 4:1; Romans 16:17; Titus 1:13; Ephesians 5:11; II Thessalonians 3:6; II Timothy 3:5, 8; II John 10-11; Titus 3:10; and II Corinthians 6:17. Here are some of the charges he levels against Graham based upon these passages: "The Bible says to 'try' them (spirits and false prophets), but Billy Graham fellowships them"; "The Bible says to 'mark them' (speaking of those who teach false doctrine), but Billy Graham compliments the Pikes, Jones, and other apostates"; "The Bible says 'have no fellowship' but Billy Graham has fellowship with all kinds of false doctrine"; "The Bible says 'receive them not,' but Billy Graham receives them on his platform and sends his converts to them. By doing this he becomes a partaker of their evil deeds."

Bynum then answers objections to what he has said about Graham. For example, one excuse was "We should not deny liberals and Catholics the right to hear the gospel." Bynum responds, "No one that we know wants to deny the gospel to these people. We object to their being recognized as Christian brothers and promoted as officials in Graham's crusades. It is one thing to invite them to come and hear the gospel; it is another to recognize them as sponsors of evangelism." Another objection was "Mr. Graham is an evangelist and his chief interest is in reaching lost souls." Bynum responded to this excuse by saying, "If he is really interested in lost souls, he should obey the Scriptures. . ." Another rationalization was, "We must show love for these men." Bynum responded that "John 14:23 says, 'If a man love me he will keep my words.'" He then added that "Much that goes under the name of love today is nothing but sentimental slop." Finally. he responds to the objection "Billy Graham does not compromise" by saying that if Graham "preached the message of Paul, he would be thrown out of the modernist churches, just as Paul was thrown out of the synagogues."

Bynum urges his readers to pray for Billy Graham. "Pray that he will separate himself from the liberals. . .that he will begin to preach all of the Bible and rebuke sin. . .that he may be delivered from his entangling alliances." He ends the tract with a 1924 quotation from J. Gresham Machen: "The worst sin today is to say that you agree with the Christian faith and believe in the Bible, but then make common cause with those who deny the basic facts of Christianity."

And some in the church of Christ think we are too straightforward when we expose liberals among us! This Baptist preacher saw clearly the issue—fellowship—and he had the courage to say what needed to be said. In light of the current direction of the Lord's church, a few observations regarding this tract are worthy of consideration.

This Baptist preacher called names. Gospel preachers who do so today are often criticized. Yet, Paul called names (I Tim. 1:20; II Tim. 1:15, 2:17, 4:14).

Bynum called the name of a popular preacher. Members of the church sometimes object, not to calling names, but to calling certain well-known names. They need to read Paul's remark about those in the church "who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person)" (Gal. 2:6).

This preacher called the name of one of his own. This Baptist preacher openly rebuked another Baptist preacher! He aired their dirty laundry to people outside the Baptist church! I respect his candidness for doing so. Yet, members of the church of Christ severely criticize open exposure of false teachers among us, arguing that such controversy will drive away outsiders. To the contrary, honest outsiders will appreciate our honesty. When God exposed the sin of Ananias and Sapphira, "great fear came upon all the church, and upon as many as heard these things" (Acts 5:11). Was God guilty of airing the dirty laundry of the early church before the world?

Bynum did not charge that Graham himself was a false teacher. He did not say that Graham denied the virgin birth or the resurrection of Christ. He did show that Graham worked with and supported modernist preachers. But how many in the Lord's church see no wrong in preachers who fellowship liberals as long as those preachers do not teach false doctrine themselves?

Bynum did not say that Graham was wrong merely because he was physically present with false teachers. He did not say Graham was wrong for speaking on the same program with modernists. He said Graham was wrong because he was a joint participant with modernists in these programs and consistently refused to speak against their false doctrine. He recognized the duty to rebuke error and the sin of not doing so, and he cited the same passages many of us have been citing on this point (Eph. 5:11; Rom. 16:17; II John 10-11).

This fundamentalist preacher also realized that when a preacher is a joint participant on a speaking program with false teachers, his duty is not just to preach some Truth, but the Truth that is needed—specifically, the Truth about their false doctrine. He saw through the excuse "I intend to go anywhere to preach the gospel." He knew that Graham used this excuse to justify keeping his mouth shut about the false doctrines of the modernists in his crusades.

Bynum further understood the politics involved. If Graham had preached against modernists and Catholic teaching, especially when he spoke on the same program with them, they would not have been so accepting of him. If some allegedly strong gospel preachers stood against liberalism like they should, they would not have to worry about being invited to liberal churches and speaking on programs with liberal preachers!

Bynum was quite specific about the nature of fellowship. He saw that having a false teacher to lead prayer or to lead singing before Graham spoke was joint participation, and that, because of Graham's utter silence about their false doctrine and his words of praise about these false teachers, Billy Graham had become partaker of their evil deeds.

By implication, Bynum teaches that Baptists churches who use Billy Graham sin, not because Graham is a false teacher, but because he fellowships false teachers. He also said Graham was wrong because he used a man in one of his crusades (Kennedy) who had commended a book denying the deity of Christ (written by Ferre). Thus, Bynum saw that it is wrong not just to fellowship those who teach error, but that it is wrong to fellowship those who practice error (the error of supporting false teachers).

The terminology Bynum uses to denote fellowship is interesting. Graham is "helping to build" the ecumenical church. Modernists "assist in the organization" of his crusades, and Graham "openly works with modernists." Graham is "aiding and abetting" these people. Bynum condemns "printed endorsement" of modernism and says that Graham is "against separation from the modernists." Graham "has used" such people in his crusades often. Graham "has fellowship with" false teachers, "draws near" to them, and "praises those who are unsound in the faith." He has "compromised" by forming "entangling alliances." I would to God that many in the church of Christ would see the importance of these words in regard to liberal preachers in our number!

Bynum also saw through ridiculous diversions from the real issue. He was unswayed by these pitiful excuses, and he challenged the political machinery in the Baptist church. The church of Christ is likewise infected with politically-minded preachers who desire money and fame. When challenged about their fellowship practices, they use the same rationalizations Bynum mentions. To make the situation worse, members who will not endure sound doctrine are always ready to defend and support these men.

We have well-known preachers in the church of Christ who are guilty of the same inconsistencies in fellowship that this Baptist preacher cites about Billy Graham. They need to be rebuked; they should not be used by churches until they repent. To their shame and the shame of people who support them, E. L. Bynum is more consistent in the matter of fellowship than they are. Will we have the same kind of courage to rebuke them?

Where to Evangelize
Holger Neubauer

Oftentimes the perspective of Deity is markedly different than that of flesh and blood. While man has a tendency to emphasize the outward, it is God who continues to point us to the inward. Certainly such is the case with evangelism and the blockbuster power of the Gospel.

In John chapter four the Savior is found weary, sitting on a well and in need of a drink of water. Though physically famished, Jesus immediately recognized a far more urgent need in a woman that resided in the Samaritan city of Sychar. After startling the woman by asking a favor of her, our Lord then told her about spiritual water that could satisfy her completely. Jesus then proved His deity by pointing to intimate details of her life that only a prophet could have known. She then returned to Sychar and told the men of the city that she had met the Christ. Many of the Samaritans came to believe in Jesus as the Christ through her own testimony. It was in this context that Jesus said to His disciples, "Say not ye, there are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest" (John 4:35).

Fields in Palestine were generally planted six months before harvest time, and the Lord stated that there were still another four months until the time would be right for garnering. In the spiritual world it was different. Now was the time that fields were ripe and ready to be harvested. Our Lord had taken an opportunity to speak to this one woman and the result was that many of the Samaritans believed on Jesus through her words and many more through the Lord's own words (John 4:39, 41). How we also need to take opportunities to speak to people about the Gospel.

First, we need to see people as Jesus sees them. The Lord is still looking on the heart (I Sam. 16:7). Therefore, race, educational background and social standing ought to have nothing to do with our choice in teaching others about Christ. The Lord saw a spiritually destitute woman when he sat on that well in the long ago and we need to see the spiritual needs of those around us also. I'm afraid that many today have a tendency to be guilty of the same sin of preference that was rebuked in James 2:9 where Scripture says, "But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." Just as the Lord broke down racial, cultural and economic barriers with His love for all souls, so ought we in order to influence as many as possible for the Lord.

Second, we need to take opportunities to speak to people about the Gospel. Jesus was weary when He spoke to the woman at the well. We all need to steer conversations to spiritual conclusions just as Jesus did. We ought to "lift up our eyes" and speak to our neighbors, friends and relatives. Those of us with denominational backgrounds know how powerful the Gospel has been in our lives and how it can move every honest soul (John 7:17).

Third, we need to take opportunities to encourage evangelistic outreach programs of the local congregation. Old-time Vacation Bible Schools and Gospel Meetings are still excellent times to invite folks to the services of the Lord's church. The woman said, "Come, see a man, which told me all things that ever I did: is not this the Christ?" (John 4:29). We need to invite people to come see the services of the Lord's church for themselves, to hear the Gospel preached, to witness the New Testament plan for worship and to recognize what a truly distinctive congregation that belongs to the Lord is really all about. Some will not be converted unless they too "come and see." Just as the unbeliever of I Corinthians 14:25 was convicted by the words he heard in the assembly, so too unbelievers can be converted in present day worship assemblies as well. Let us rekindle the fire of evangelism in each of us and look to the fields that are already white unto harvest.

Qualifications of a Soul Winner
Kerry Duke

"Therefore they that were scattered abroad went everywhere preaching the word" (Acts 8:4). Persecution drove these saints out of Jerusalem, but their continued efforts to evangelize came from deeper inner motives. They believed the message. They loved lost souls. They knew the Truth. If we want to win souls today, we must have these same drives.

Soul winners must have faith in the Word of God. We must truly believe that God exists, that judgment is coming, and that either heaven or hell awaits us all. The more we believe these fundamentals, the more we will be driven to pull others out of the fire (Jude 23). Conviction impels us to speak. Jesus said, "Out of the abundance of the heart the mouth speaketh" (Matt. 12:34). If we really believe that lost souls will be tormented forever in hell, we should naturally try to save them. We don't have to be outgoing, talkative people who have never met a stranger. Faith will drive us to speak. In fact, it causes otherwise shy Christians to speak with surprising boldness. It will break down the wall of fear that often keeps us from evangelizing. It causes us to teach others naturally and spontaneously. We don't have to force ourselves to do personal work if we truly believe. Peter and John said, "For we cannot but speak the things which we have seen and heard" (Acts 4:20). No outward force could stop the early Christians from evangelizing. They were beaten, imprisoned, and even slain, but still the Word of God was not bound (II Tim. 2:9). Paul wrote, "We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak" (II Cor. 4:13). Even if we grow discouraged, the Word will be a burning fire in our bones that will reignite our personal work (Jer. 20:9).

Soul winners must have a pure and lasting love for lost souls. Paul said, "I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh" (Rom. 9:2-3). Paul loved these lost souls more than he desired any earthly enjoyment or reward. He added, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Rom. 10:1). This love motivated him to sacrifice worldly honor (Phil. 3:4-7) and to endure the harshest conditions and persecutions (II Cor. 11:23-28). With great humility he said, "I am made all things to all men, that I might by all means save some" (I Cor. 9:22). Even when members of the church turned away from God and against him, Paul did not stop loving them. In a tragic note to the Corinthians, Paul said, "The more abundantly I love you, the less I be loved" (II Cor. 12:15). Do you love people? Do you love lost souls? Does your heart bleed with compassion for people in sin? God loved the lost so much that He gave His Son, and Jesus loved them so much that He gave His life (John 3:16). Do we love them enough to give the time needed to teach them?

Soul winners must have Bible knowledge. We must know the Truth and be diligent students of it. If we fail to study, we will hinder our efforts in personal work. We will not always have answers to the questions people ask, but we ought to strive to know as much as we can about the Bible so that we can be ready to teach. Jesus said, "Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old" (Matt. 13:52). Personal Bible study and personal work complement each other. Bible study motivates us to seek lost souls, and evangelism drives us back to the Word for answers. As far as the basics are concerned, there is no excuse for a child of God being ignorant. He should know the plan of salvation, the nature of the church, the principle of authority, and other fundamentals. He should be ready to defend the Truth (I Pet. 3:15; Jude 3). Most members expect a preacher to know and defend the Scriptures. But all of us need to spread the Word of God! We need to study the Bible more so that we may be prepared to teach others.

Having met these and other qualifications for winning souls, let us pray "that God would open unto us a door of utterance, to speak the mystery of Christ" (Col. 4:3).

Some Hindrances to Soul Winning
Ronald D. Gilbert

Not many New Testament Christians today are actively involved in soul winning. At one time the church of Christ was the fastest growing religious group in the United States. There are several hindrances to soul winning today. I will list three and discuss them in some detail.

First, there seems to be a lack of love on the part of many for the souls of men and women. Perhaps this is due to a misplaced value on a soul. In Matthew 16:26 Jesus declared that one soul is more valuable than the world. The wise man declared in Proverbs 11:30 that "he that winneth souls is wise." When Jesus came to this earth He had a mission. Luke 19:10 informs us that He came to "seek and save that which was lost." The great commission as given in Matthew 28:18-20; Mark 16:15-16 and Luke 24:46-47 was taken seriously by the Christians of the first century. Soul winning was not a sideline but the number one work of the early church. It seems to have fallen way down the list of priorities for many individuals and congregations today.

Second, many Christians and congregations today seem to be self-centered. "We, ours and mine" seem to be the words describing many of this generation. The primary concern of many congregations is self. Jesus, our example, showed much concern over the lost (John 4). If we truly follow Him we will be "fishers of men" (Matt. 4:19). The early church looked outwardly. In Acts 1:8 we see how the gospel was to spread from "Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." They were not content to stop in their own area. In Colossians 1:23 we find that their zeal for evangelism had taken the gospel "to every creature which is under heaven." That should be our goal today.

Third, some do not believe that non-Christians will be lost. In his book, Baptism: The Believer's Wedding Ceremony, F. LaGard Smith said on page 93, "But someone will ask, 'Suppose a person dies after coming to believe in Christ but before the time he is to be baptized. Does that mean he would not be saved?' As with every other question dealing with man's salvation, only the God of all judgment can answer that for us. I would be neither surprised nor disappointed if God were to save in this situation. God is a merciful God." Another example of this is seen in the book Beyond Death's Door by Paul Cantrell and Owen Olbricht. "Is God just to punish us forever even if we had no way of knowing about salvation through Jesus Christ? Since the Bible does not give a clear answer as to what God will do, we may only guess at what He will do" (p. 156). "Would God be just to condemn us if we would obey the gospel if we could, be we cannot because we do not have access to the gospel? Perhaps we should not try to judge beforehand" (pp. 157-158). "'Would God be just to condemn a man who would have obeyed the gospel but never heard it?' is too great for us to answer because we cannot fully know the hearts of all men or all the circumstances of men. We can be thankful that God will judge us and all men. We will not be the judge; we will be the judged." Perhaps these men should read Ephesians 2:11-16 where the Bible offers "no hope" to those who have not obeyed the Gospel. Paul declared in Romans 1:16 that the Gospel is God's power to save. In II Thessalonians 1:7-9 the Bible does give a "clear answer to what God will do" to those who fail to obey the Gospel and we need not guess! If the lost are not really lost, why be urgent in getting the Gospel to them?

The world for the most part is lost. As Christians we have what they need, the Gospel of Christ. Let us not be hindered in the task of soul winning.