No. 2, June 1993

 

GRACE: CONDITIONAL OR UNCONDITIONAL?

 

            Our folk in Churches of Christ/Christian Churches are rediscovering the grace of God, or maybe just discovering it. Everything is grace these days. We hear more about it from the pulpit. Editors are in on it. We have found grace and are thus delivered from law and legalism. We seem to be less fearful and more assured of our salvation than in years past. Grace has liberated us. Our folk are even visiting other churches, sometimes joining them, “where grace is preached.”

 

            Surely it is good news when people “see the grace of God,” to use a biblical term, but there are voices of concern. We might not take too seriously voices from the far right that complain of “a grace binge,” but we have to listen when the respected Disciple professor, Fred Craddock, refers to “wallowing in grace.” And long years ago Dietrich Bonhoeffer warned of what he called “cheap grace.” He crowned that judgment when he died as a martyr at the hands of the Nazis.

 

            I will join the discussion with a question or two.

 

            This grace that understandably thrills our souls, is it conditional or unconditional?

            This grace that liberates us from legalism, does it make demands of us?

 

            The questions could go on. Is free grace also costly? If there is conflict between grace and law, is there between grace and obedience?

 

            Let’s make this an exchange. I’ll say a word about these questions, then you write to me and tell me what you think.

 

            I would say that grace is both conditional and unconditional. The fact of God’s grace, its prevalence or availability, is unconditional. God loves us, suffers for us, gives Christ to us out of his abundant goodness, and without any merit or worthiness on our part. God loves us unconditionally, not “If you do right I’ll love you.” It is like the rain and the sunshine, and food and water. They are there for us, unconditional gifts from God with no strings attached.

 

            But grace is conditional in terms of its enjoyment or its appropriation. He reveals himself in the gospel, unconditional grace, but I must believe and obey the gospel to enjoy its blessings. Just as with the sunshine and the rain. All the ingredients for an abundant crop are God’s unconditional gifts, but to reap the crop I must sow the seed and tend the field.

 

            That is why there is no conflict between grace and obedience while there is between grace and law. Law is my work, and I cannot save myself, not even by doing God’s law. But obedience, as in repentance and baptism, is not my work but God’s work in me. In obeying I am simply responding to God’s grace. And that is the only way I can enjoy the benefits of God’s free grace.

 

            This is why grace is also costly. It costs God and it costs us. It was in the context of grace that Jesus asked his disciples if they could drink the cup he would drink. Many who were saved by grace have also died as martyrs, and all of us who are saved by grace are to suffer with Christ in one way or another. Bonhoeffer is right that we make grace cheap when we fail to see its demands.

 

            The Nixon pardon illustrates this. It cost Gerald Ford something when he pardoned the former president, probably in not being elected president himself. It was sheer grace extended to Nixon, unconditional and undeserved, from the nation, if you like, through the sitting president. But to enjoy its benefits Nixon had to accept it and sign the papers. This made the grace no less free or Nixon any more deserving. Nixon wasn’t pardoned by his own work or his own goodness, but by grace unconditionally extended. But still he had to respond.

 

            It is noteworthy that Nixon said accepting the pardon was the hardest thing he ever did. It sealed his guilt, shame, and disgrace. He knew he didn’t deserve it and should have gone to prison as did others who shared his wrongdoing. It would be nonsense to say Nixon deserved the pardon or obtained it by works or by lawkeeping because he had to meet certain conditions in receiving the pardon.

 

            Grace is unconditional in that it is there for everyone, no strings attached, however undeserving. But like the free gift of water, one must take the cup and drink to benefit from it.

 

            This is why there is no conflict between grace and baptism, for baptism is not law or works. It is something done to us, a circumcision of the heart performed not by ourselves but by the Spirit. Obedience in baptism is God’s way for us to reach out and accept the gift.

 

            And does grace have demands? Indeed, it demands all that we are and all that we hope to be. It demands that we take up our cross and follow Jesus Christ. The Cross on which the Christ died points to the unconditional nature of grace. The cross we are to bear points to the conditional nature of grace. - Leroy

 

THE TRAGEDY IN WACO

 

            The year was 1898. The place was the 19th District Court, Waco, Texas. The occasion was a trial to determine the rightful owners of the Christian Church property in nearby McGregor, Texas.

 

            It was the first church trial in Texas between the “progressives,” who considered it appropriate to make use of mechanical instruments and societies, and the “non-progressives,” who objected to such innovations. At issue in the trial was also “the Firm Foundation faction,” which insisted that immersed believers must be reimmersed if they were not knowingly baptized for the remission of sins.

 

            The trial led to open division between the heirs of the Stone-Campbell movement, resulting in the Church of Christ becoming a separate body from the Christian Church in McGregor. It was reflective of the tragic pattern of division that was occurring among our people all across the country over these and other issues.

 

            The McGregor church was organized in 1883. There was at first peace and harmony, but as these issues were agitated altercation set in, brother against brother and sister against sister. The “conservatives,” as the non-progressives were also called, changed the lock on the building and kept the progressives out. The progressives, who considered themselves the rightful owners of the property, sued for the building. It became a church fight in court with leaders from both sides brought in to testify as to who was right. Both sides were represented by prominent Waco attorneys, and there was extensive press coverage.

 

            At issue was who rightfully represented what the church stood for when it was organized, and who was faithful to what the Stone-Campbell movement was about.

 

            The progressives claimed that they were following the original intent of the movement, and that these doctrines were in place when the congregation in McGregor was organised. The only requirements, their attorney told the judge, was faith in Christ as the Son of God, repentance, and immersion into Christ. All else was a matter of opinion and expediency. They charged that the conservatives were making tests of fellowship over instrumental music, societies, and rebaptism

 

            The conservatives contended that organs and societies were innovations and thus contrary to Scripture and what the movement stood for. One preacher told the judge that he belonged to the Church of Christ, not the Christian Church, and that those who used organs and societies were “erring brethren,” a term that stuck. He furthermore declared that one is not scripturally baptized unless he knew it was for the remission of sins at the time of his baptism.

 

            It needs to be mentioned that in the separation of the Church of Christ from the Christian Church rebaptism was an issue only in Texas, and that not for long. Due largely to the influence of David Lipscomb and the Gospel Advocate the Churches of Christ generally did not follow “the Firm Foundation faction,” and continued to accept immersed believers from other churches as the movement had done from the beginning.

 

            The judge ruled that the differences were “radical and irreconcilable,” that the defendants had departed from the original intent of the movement, and that the property be returned to the plaintiffs as the rightful owners. The conservatives appealed to the Court of Appeals, which upheld the decision, and finally to the Texas Supreme Court, which refused to hear the case.

 

            This meant that the Church of Christ, having lost in court, left and built its own church. This was the case in numerous trials across the brotherhood. The Church of Christ always lost in its efforts to convince a judge or jury that its position was true to “the plea” of the Stone-Campbell movement.

 

            A movement that was launched to unite the Christians in all the sects was now itself divided. It was an ugly spectacle to the world. Even in small towns we would have two churches, with families divided, sometimes not even speaking to each other. One observer, who was a schoolboy in Waco in those days, remembered thinking that if the disputants had more of the spirit of Christ it would not have happened.

 

            In recent weeks, almost a century later, there was another tragedy in Waco. Another case of religion gone wrong. Then and now and always the innocent have to suffer for the sins of their fathers.

 

            But there is no tragedy as monstrous as division among Christians, and none with such painful consequences for so many for so long. And none so grievous to God and so contrary to the spirit of Christ. And none so senseless. And none so scandalous before the world. Remember Waco! -Leroy

 

GOOD NEWS (MOSTLY) FROM ABILENE

 

            Royce Money, president of Abilene Christian U., gave oldtimers in the Church of Christ, who have been looking for meaningful change, hope that such might be in the offing. In an address at the recent ACU Bible Lectureship he said that Church of Christ folk must realize that unity does not mean uniformity of belief, and that we can accept those with whom we differ and enjoy fellowship with them without endorsing all that they believe and practice. He also advised that we recognize that our enemy is Satan, not each other. He also said, “We must realize the powerful dynamics of change.” The address was mailed to all ACU alumni, to the delight of many. At our church several brought me their copy in case I had not seen it. But they noticed that there was a fly in the ointment in that the president demurred in two areas where change is most crucial. In referring to “essential beliefs” he included acapella singing and male-led worship, and he allowed for a continuation of female subjection - “female subjection but not repression,” as he put it, as if some of our people believe in the repression of women. Our most confirmed male chauvinists will settle for the subjection of women!

 

            For us to go on implying that acapella singing is essential, as if mandated by Scripture, rather than our tradition or opinion, is counterproductive to meaningful change. And to continue our male-dominated worship services is to bury us in the past. To do either is to perpetuate our failure to come to terms with the relevance of Holy Scripture for the 21st century church.

 

            The ACU president might have said what some of his own professors have recently said. I listened (by tape) with appreciation as one professor in an address to the faculty insisted that in these times of change instrumental music cannot be an issue, and he added with fervent emphasis, “and it never should have been an issue.” Another professor in a recent publication has reminded us of “Distant Voices” in our own heritage that tell us of the time when we had women preachers, and that some of our leaders, including Alexander Campbell and Tolbert Fanning, the founding editor of the Gospel Advocate, believed in women deacons!

 

            But still I join my friends at church in giving the ACU president high marks for most of what he did say, things his predecessors could not and would not have said.

 

            It may not matter all that much what professors or presidents - or editors - say anyway. Our colleges will not take the lead in effecting change, just as they did not in ending segregation. Change will come the way it always does, out in the trenches with the rank and me in the churches. Already we have numerous avant garde congregations that are leading the way in ending male-dominated services. One church is on record as making no “sex test” in any area of ministry - and there is a bonafide Church of Christ within driving distance of my home that uses instruments in its special praise services! A “praise service” at a Church of Christ? There’s change for you!

 

            As Iacocca says on TV, Either lead, follow, or get out of the way’

 

OUR CHANGING WORLD

 

            We are joyously settled in our new home, and we are back to receiving visitors from far and wide. Our first overnight guest was Megumi Nomuro from Tokyo, in whose home I was once a guest in her native land. Also “signed in” on our guest ledger are Lyndsay and Lorraine Jacobs from New Zealand, who have recently moved to this country to direct the work of the World Convention of Churches of Christ, now headquartered in Nashville at the Disciples of Christ Historical Society. Cecil and Lea Hook signed in from New Braunfels, Texas, as did Mark and Paul Berrier from Dallas and A.C. and Ruth Oliver from Lubbock, along with a dozen so far from Denton. They all agree that Ouida has good reasons to be delighted with her new home, once she gives them the tour. So, why tarriest thou? Come and sign in and take the tour, so long as you all do not come at the same time.

 

            I was working at my desk early morning of April 19 when Ouida carne and told me that federal agents were gassing the compound in Waco. We had joined the rest of the nation and the world in following the bizarre affair from its onset. We watched as the compound was consumed by a vicious fire driven by fierce winds. Scores of people, including little ones that did not choose to be participants in such drama, were burned to death right before our eyes. Few things I have seen touched me as deeply. It distresses me that such a thing could happen in a world that we want to believe is sane and rational. It made me sick of heart. After awhile the news turned elsewhere, and we were told more of the genocide going on in Bosnia! I thought of our Lord’s warning in reference to ‘When shall these things be?”: Lawlessness will abound. (Mt. 24: 12). He also warned that “The love of the majority will wax cold.” Does that not mean that many who once had fervent love for God will no longer love him? But our Lord always give us hope even in cries of despair: “Those who endure to the end will be saved.” Does that not say we have some “enduring” to do? What does that do to what some like to call “eternal security”? There is no question about God’s faithfulness, but how about ours? I note with interest that Billy Graham in his latest book looks back over his long ministry and expresses concern that he might have made it too easy in calling people to Christ, by not emphasizing that there is a price to pay and a cross to bear. We should all have that concern.

 

On the Agenda

 

            On May 21 I begin a weekend series with the Southern Hills Church of Christ in Tulsa, after which Ouida and I will return to Princeton Seminary in New Jersey for my class reunion. Since Ouida attended class with me at Princeton, taking down the lectures in shorthand, it will also be a nostalgic trip for her. We might get into New York for a Broadway play while in the area. On June 23 I will speak at the Pittman Creek Church of Christ in Plano in the Dallas area on where the Churches of Christ have been and where they are going.

 

READER’S EXCHANGE.

 

            Your bound volumes will be among my most utilized references, and they will continue their work throughout my life. I will be proud to hand them down to my children. You have drastically affected my perspective of Christianity, and life is so much more joyous because of it. - Kerry Spicer, Douglasville, Ga. 30133

 

            I am grateful for your long ministry of reconciliation, and I regret that our efforts toward the oneness of believers have not been more effectual. But I rejoice in the Lord’s promise of the coming Kingdom and delight in the association we have had through the years. - Ronald Osborn, Eugene, Oregon

 

            You have encouraged me to hang in, and you have convinced me that change is taking place in our movement. I have witnessed some ‘astounding changes myself and I am grateful. Your call for unity in Christ is an example I hold dear. - Ron Speer, Searcy, Arkansas

 

            I grew up in the Redwoods of California and I share the sense of majesty that you saw in them. My father logged redwoods for many years. The biggest tree he harvested was more than 19 feet in diameter. It yielded 76,000 board feet of lumber, enough to build about 14 homes. May God give you little joys every day. - Harold Gott, Sisters, Oregon

 

            We remain small in number, but large in influence, I believe, than the numbers indicate. I need to know how you have kept your equilibrium. The issues that we deem so important are so petty in the larger scheme of things. I wonder why so few seem to notice. - Robert Randolph, Brookline Church of Christ, Brookline, Mass.

 

            I appreciate your efforts to encourage God’s children to stop judging and start loving each other and thus answer our Lord’s prayer for unity. I have tried to open some minds along these lines, but I fear they have fallen into the trap of “the closed mind.” I try not to offend and do not press the issue, but it does not take long to see that they accept “the party line” and base their salvation on orthodoxy. We may not see unity take place in this life, but we may see it from the next life. I devour everything that the beloved Cecil Hook writes. Best wishes to you and Ouida in your new retirement home. - Derrel Schoonover, Olney, Tx.

 

BOOK NOTES

 

            Until by Robert Shank is a 525-page, softcover study of “the Coming of the Messiah and His Kingdom.” Always a careful and thorough writer, Shank takes one into the innards of biblical prophecy, informing and edifying. While he takes the premillennial view, his treatment is farreaching with such chapters as “Jerusalem, City of the Great King.” We will send you a copy for $12.00 postpaid.

 

            I want to refer again to one of the most informative books on Restoration history, Celebration of Heritage by Robert Fife. He says more in 472 pages about the deeper meaning of our heritage than one will find in several ordinary studies. His chapters on restoration and grace, Christians only, that nature of the church, reformation at the Lord’s table, and restoration and grace are especially well done. It is a beautiful, hardbound volume. $19.95 postpaid.

 

            One of our most popular titles has been Call Me Blessed by Faith Martin, who says about all that need be said about the ministry of women in the church today. She does it in such a way as to show that women have no problem teaching in a way that does not “usurp authority.” $9.95 postpaid.

 

            We have in stock The Fire That Consumes by Edward Fudge. who persuasively argues that while there is a real hell awaiting the wicked it is not endless as orthodoxy has always held. The fire of hell consumes and destroys the wicked. So, it is like the Bible has said all along, the wages of sin is death. $21.00 postpaid.

 

            Our bound volumes are handsome library editions in hardcover and with an introduction, table of contents, and dust jacket. Our last one, for 1991-92, is titled What The Old Testament Means To Us. The one prior to that, for 1989-90, is titled The Hope of the Believer. These give you 400 pages in each volume and are only $15.00 each, postpaid. We have seven bound volumes in all, dating back to 1978, except for 1979-80, and are available at$75.00 for all seven. You might order one volume to see how you like them and still receive the special offer if you decide to take all seven.

 

            Loose copies of Restoration Review are available at 15 copies for $10.00, postpaid. These are selected at random over man y years. When you name the issues you want, they are 40 cents each when available.