After
having lead the children of Israel triumphantly into the land of promise
and not long before his death, Joshua called all of the tribes to
Shechem and delivered a valedictory address. In his eloquent,
emotionally charged oration, he traced the history of the nation of
Israel from the planting of its first seed by God in His calling of
Abraham in Ur of Chaldees, through the bondage of the children of Jacob
in Egypt and their marvelous, Divine deliverance and wilderness
wanderings under Moses, up to and including their entrance into and
possession of the land of Canaan.
The climax of Joshua's
address was reached when he issued the following stirring challenge to
the newborn nation of God's people: "Now therefore fear the Lord, and
serve him in sincerity and in truth: and put away the gods which your
fathers served which were on the other side of the flood, and in Egypt;
and serve ye the Lord. And if it seem evil unto you to serve the Lord,
choose you this day whom ye will serve; whether the gods which your
fathers served which were on the other side of the flood, or the gods of
the Amorites in whose land ye dwell: but as for me and my house, we will
serve the Lord"
(Joshua 24:14, 15).
In response to this
challenge, the children of Israel answered confidently and fervently,
"God forbid that we should forsake the Lord, to serve other gods, ... we
will serve the Lord"
(Joshua 24:16, 21).
As a result of this
exchange, the record tells us: "Joshua made a covenant with the people
that day, and set them a statute and an ordinance in Shechem. And Joshua
wrote these words in the book of the law of God, and took a great stone,
and set it up there under an oak that was by the sanctuary of the Lord.
And Joshua said unto all the people, Behold, this stone shall be a
witness unto us; for it hath heard all the words of the Lord which he
spake unto us; it shall be therefore a witness unto you, lest ye deny
your God"
(Joshua 24:25-27).
An
Analogy
Though Joshua was a
prophet, hence divinely inspired, there is no evidence to suggest that
his "stone of witness" was a thing specifically authorized by God as was
the tabernacle, its furniture, and its worship. It was simply a thing
which was not antagonistic to and thoroughly consonant with God's
revealed will which Joshua used as a reminder to all succeeding
generations among the Israelites of a principle of conduct to which they
were dedicated by covenant promise; that is, "The Lord our God we will
serve, and his voice will we obey"
(Joshua 24:24).
A recognition of this
principle was inseparably linked with a proper relationship on their
part to God. Therefore, the "stone of witness" served, throughout the
history of its existence, as a mute but eloquent and persuasive guide,
like the lodestar to an ancient mariner, to hold Israel on course in her
turbulent journey from smoking Sinai to Bethlehem's manger, Golgotha's
cross, and the glorious consummation of the Abrahamic promise, "In thy
seed, shall all the kindreds of the earth be blessed"
(Gen.
12:3; Acts 4:25; Gal. 3:16-18).
Heirs of the ideals and
accomplishments of "The Restoration Movement" of the nineteenth century
(members of professed churches of Christ) are related to a slogan or
motto much as ancient Israel was to the "stone of witness" though the
author of the slogan was not, as was Joshua, inspired. Reference is made
to the slogan, "Where the Scriptures speak, we speak; and where the
Scriptures are silent; we are silent." (Thomas Campbell in his famous
speech at the house of Abraham Altars not long prior to the writing of
the "Declaration and Address," Memoirs of Alexander Campbell, Robert
Richardson, Vol. 1, pp. 235-239.)
This statement was, and
yet continues to be, the watchword of "The Restoration Movement. " It
expresses at once an ideal and a purpose. It was born in the pious mind
of Thomas Campbell whose heart was torn with anguish by reason of the
divisions of professed Christians of his time and whose dedicated spirit
yearned for the unity of all true believers. Though humanly conceived
and expressed, the slogan enunciates a clear and unequivocal principle
everywhere taught in the inspired Word of God
(2
Tim. 3:16,17, 1 Pet. 4:11; 1 Cor. 4-6 ASV, Gal. 1:6-9; 2 John 9,10; Col.
3:17; Acts 3:22, 23).
The application of this
slogan gave rise to a return of millions of believers to the faith and
practice of apostolic Christians, "the ancient order of things." It also
wielded an almost incalculable, tempering and modifying influence upon
the thinking, the faith, and the practice of a great number of the
outstanding denominations of so-called "Christendom'" who were never a
part of "The Restoration Movement." In fact, many times these bodies
were inveterate foes. The true scope of the impact of this movement will
not be completely known until, in the presence of Him who knows all,
human history in time is laid before the redeemed as a finished book in
which all things, men and movements, appear in their true perspective.
Our
Present Situation
The above statements
being true, the slogan, "Where the Scriptures speak, we speak; and where
the Scriptures are silent, we are silent," well serves as a sort of
"stone of witness" to keep professed New Testament Christians and
churches on course as they plow through the turbulent waters and
capricious winds of world chaos and religious and moral revolution. It
demands: (1) a recognition of the Scriptures as the very word of God,
complete, infallible, and immutable, (2) the absolute compliance with
that which they enjoin "either in express terms or by approved precdent"
(Declaration and Address); (3) unity among professed believers standing
squarely and without apology upon the truth thus revealed; (4)
responsibility and accountability to God in eternal judgment with
reference to the foregoing. (In a later article, I shall deal with
current misuse and abuse of Thomas Campbell by false teachers and
uninformed, neophyte Zealots relative to the "binding of inferences and
deductions from Scripture.")
There are studied efforts
being made among professed churches of Christ to undermine faith in the
verbal inspiration of Scripture; attacks, often violent in character,
upon demands for a "thus saith the Lord" for religious practice as a
legalistic shibboleth of sectarian bigotry, and concentrated efforts to
disembowel the restoration" slogan by a broadly permissive application
of it to a few so-called essentials which are arrived at by subjective
and purely arbitrary choice among Divine mandates. Truth is made
subservient to unity and unity exalted as an end within itself. The
answer to religion, those find division, who are instigators and
agitators of these efforts, in a restudy of the plan of God for the
redemption of mail and a consequent discover of a neo-Calvinistic
concept of salvation by grace through faith. Fellowship and unity are
restored on the basis of the fact that all are sinners saved by grace
and the teaching, belief. and practice of Scripture cease to be valid
considerations in said restoration. As a result, our so-called "stone of
witness" (the T. Campbell slogan) becomes to them not a memorial to call
us back to God from our faithless wanderings, but a monument to the
birth of another human denomination.
Conclusion
In articles to follow, I
shall be examining the matters to which reference is made in the
paragraph just preceding. For the present, I categorically reject them.
In my review of these matters, I plan to be clear, specific, and
thorough, yet I shall write in the love of Christ, the love of truth,
and the love of man with as much moderation as our present situation
will safely permit. I shall not sacrifice either clarity or truth on the
altar of a false sense of obligation to men, their feelings, or their
reputation among the brethren. -
Truth
Magazine 1973
Other Articles by James W. Adams
Splendid
Discontent
Rascals
are Always Sociable
A
Presbyterian Preacher and a Divine Principle