Feature Article

Controversy in History

Bill Reeves

I. Introduction

II. New Testament Days

III. First Centuries

IV. The Middle Ages (500 to 1500 A.D.)

V. The Protestant Reformation (1500 and Following)

VI. The Restoration Period (1800 -- 1850)

Church Sends $ To

| (Insert body here)
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Which in turn supervises the project, or “ work”

Church Sends $ To

Church Sends $ To

VII. Post-Civil War Period

VIII. The Religious Census of 1906

IX. Otey - Briney Debate of 1908

A human organization is not a “how”. It itself must employ “hows”; that is, means, methods, ways.

X. West Tennessee Cooperative of 1910

XI. 1906 to 1945

XII. 1945 to 1955--, The Era of "The Current Issues" (Sponsoring Church / Institutionalism).

XIII. The Fifties

XIV. The Sixties

This generation was the children of “Rosie the Riveter” (the woman in the factories) of the 2nd World War, raised in great part by “baby-sitters”, a new phenomenon in America' s history. (Before the War, women were “keepers at home”, and so widespread need for baby-sitters was non-existent).

XV. The Sixties and Seventies

XVI. The Eighties and Nineties


Note how that in nearly every generation issues have arisen and often have reoccurred. So, repeated teaching is necessary for each generation, in order to avo!id falling victim to apostasies. All of these “neo”, or new, movements, and doctrines, reflected the rebellion of men against established authority, and opened the door for more and greater departures from the apostolic order of things. Many in the brotherhood are fast on the road to classic modernism.





Another, a different, gospel

Gal. 1:6; 2 Cor. 11:4


Substitution of intuition for apostolic doctrine

Acts 2:42; 1 Jn. 4:1


activate the church in the universal sense

Local church government corrupted, Phil. 1:1

Faith only, no works

works (Roman Catholic works of merit, supererogation = beyond requirements) = gospel obedience

They ignored the context of Romans, Galatians, Ephesians, which treat of works of the Law of Moses

Missionary Society

activate the church in the universal sense, centralization, institutionalism,

Local autonomy violated, Phil. 4:15,16

“God said ‘Go’, but didn’t say ‘how’”

Missionary Society = method, means, way

No, but = another organization which in turn must seek means and methods to “go”

State Meetings

Cooperation by centralization, diocesan elders

Local church autonomy violated, 1 Pet. 5:2

West Tennessee Cooperative of 1910

Same as Above

Same as Above

“Sponsor a work”

Creation of new lingo for unscriptural promotions

1 Pet. 4:11. N.T. churches sent directly to preachers, or to needy saints, Phil. 4:15,16; Acts 11:29,30

Gospel / Doctrine distinction (preach Gospel to aliens, teach doctrine to Christians)

“Mutually exclusive terms" , the basis for fellowshipping sectarians, diversity in doctrine


A contrivance, a distinction without a difference; see Mark 8:31; 9:31. There is no diversity in the doctrine of Christ, Rom. 16:17; 1Tim. 1:3; 2Tim. 1:13; 2 Jn. 9-11

The “Neo”, the “New”&ldots;..

Truth is relative, changing, accommodative, dictated by culture

No, it is not innovative-Acts 17:21, but timeless-Jer. 6:16; 2 Tim. 1:13

Cultural church

Change with changing times

No, change culture to conform to the timeless Word! 2 Tim. 4:2-4

Community church

Marketing techiques to determine what to present to accommodate “felt needs”

No, people must make changes in order to be reconciled to God, 2 Cor. 5:17-20

Progressive Creationism

Creative days in Genesis 1, not 6 consecutive 24 hour days, but “days” separated by long geologic periods; conforming the fiat creation of the Bible to the findings of science

Theories and assumptions are not science, but science falsely so-called, 1 Tim. 6:20. The Bible speaks of “fiat” creation, Ps. 33:6,9. The days of Genesis 1 are 24-hour days, Ex. 20:11. The terms “create” and “made” are not mutually exclusive, but are used interchangeably, Gen. 2:3,4

e-mail this author at blaitch@hop-uky.campuscwix.net

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