“BULWARKS OF THE FAITH”IN TWO VOLUMES

VOL I

“The

Dogmas

Of

Roman

Catholicism”

340

Pages

Vol. II

"The

Doctrines

of the

Denomi-

nations"

398

Pages

Price: $6.00 the Set(Not Sold Separately)

FOY E. WALLACE JR. PUBLICATIONSP. 0. Dox 1804 Oklahoma City

DECEMBERVOL. 1,

NO. 12 1951

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SALVATION BY FAITH

THE relation between the question “what thinkye of Christ,” and the question of when one issaved by faith, has been previously set forth. Ithas been shown that it is the believer who is tobe saved. But between the believer and salvationis the power of God. And it is when the believermakes use of the “power” (the gospel) that he

instantaneous faith alone doctrine.

is saved, and not before. (1) Faith (2) power usedThus Rom. 1:16 is fatal to the(3) salvation.

Another passage frequently quoted by thefaith alone advocates is Jno. 1:12. It reads: “But

as many as received him, to them gave he thepower to become the sons of God, even to themthat believe on his name.” Great stress is laid on the last words, “even to them that believe on,his name.” But John 1:12 is like Romans 1:16--the same order is in it. First, is the believer;

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second, between the believer and the sonship isthe “power” to become; third, when the believeruses the power he becomes the son of God..

Strange, indeed, that men will quote this passage.to prove that a believer is saved the moment hebelieves, when the passage itself s a y s that thebeliever must “become” a son of God. The usemust be made of the power that lies between;that believer and sonship.

Another effort for faith only is made onRom. 5:1-2. They attempt to drag it into service.It reads: “Therefore being justified by faith, wehave peace with God through our Lord JesusChrist; by whom also we have access by faith intothis grace wherein we stand, and rejoice in hope ofthe glory of God.” Of course, the emphasis ison faith, and the assumption is that Rom. 5:1-2teaches that the sinner is saved the moment hebelieves-assumption, and nothing else. First,Paul bases salvation on faith. Second, he statesthat faith gives the believer access into “this grace.”

The word “access” is defined to mean “ad-mittance or approach to a person or place; meansof approach or admission.” Inasmuch as faithgives “access” into the grace, then the believer,

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is not in the “grace” the moment he believes. Hegains access by faith, that is, after he is a believer.

The use of the word “access” may be furtherobserved in a comparison with Eph. 2:18: “Forthrough him we both have access by one Spirit unto the Father.” In verse 16 the apostle had.shown that “by the cross” the pathway to recon-ciliation unto God had been opened up to boththe Jew and the Gentile. Then, in verse 18, hedeclares that both have “access” by the one Spiritunto the Father. In chapter 3:12, the apostlesays that in boldness we have “access” and con-fidence “by the faith of him.” Now, the faith ofChrist is the gospel. So by the gospel we haveaccess-into what? Verse 12 to 21 gives a list ofthe blessings of the gospel, and it was by faith A

that the Ephesians had obtained the access intoall of these blessings. Though believers, theystill had to use their faith in order to enter theseblessings. So it is in Rom. 5:1-2, faith gave thebeliever access into the grace, and he was notsaved out of the grace but in it, therefore thebeliever is not saved at the moment of faith-heis saved when he uses it as the access, the means

of his admittance into the grace of God. Any-body ought to be able to see that Rom. 5:1-2 isfatal to the faith only theory, which would havea believer saved outside the grace, saved withoutgrace. That is a new thing, indeed!

Other passages in the Roman letter settlethe faith alone issue. In Rom. 3:22 we read of“the righteousness of God which is by faith of.Jesus Christ unto all and upon all them thatbelieve.” And again, in Rom. 3:26, “that hemight be just, and the justifier of him which be-lieveth in Jesus.” He is the justifier of whom?The one who has already believed in Jesus-If

God justifies one after he is already a believer inJesus, then how can salvation be coincident with

faith? If salvation is instantaneous with believ-ing, how can God justify the one who has already

believed in Jesus ? But Paul says he does that--therefore salvation is not instantaneous withfaith; it is not co-incident with believing. Atthis point Rom. 4:16 comes in to settle it: “There-fore it is of faith, that it might be by grace.”Here Paul puts “might be” right between faithand salvation by grace! How could he say that

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a believer might be saved by grace if he wasalready saved the moment he believed.? Thus inthe Roman letter Paul uses four chapters to layhis premise that the law of Moses could not save,and in the fifth chapter he gives his conclusionthat we are justified by faith because it gives usaccess into the grace of God. But to gain thisaccess, faith must be used. How is faith used?This question is extended into the sixth chapterwhere he describes how the believer is “baptizedinto Jesus Christ,” and is therefore “buried with

him by baptism into death,” that as Christ wasraised “even so we also should walk in newnessof life.” The doctrine of the Roman letter is notthe doctrine of faith alone salvation.

A sectarian sugar stick is claimed for Gal.2:16. It reads: “Knowing that a man is notjustified by the works of the law, but by thefaith of Jesus Christ, even we have believed inJesus Christ, that we might be justified by the,faith of Christ, and not by the works of thelaw: for by the works of the law shall no fleshbe justified.” We are told this passage teaches,

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first, that “not by works of the law” excludesbaptism; and that “justified by the faith o fChrist” means salvation the moment one believes.To this we reply: (1) Baptism is not a work ofthe law. To class baptism as a “work of thelaw” is to deny believer’s baptism, for “the lawis not of faith” (Gal. 3:12), and the one baptized,furthermore would be under a “curse” (Gal. 3:13), and would come under the “wrath of God”(Rom. 4:15). That is consequence number oneof such reasoning. (2) Paul contrasts the law ofMoses and the gospel of Christ. The first is “thelaw” and the second is “the faith.” The law isthe Jewish system. The faith is the gospel ofChrist, for all the world. (3) In the passage thereare two names-“faith” and “the faith of JesusChrist.” They are not the same. The word,“faith” refers to the state of mind in the person,when one says that he believes. The phrase “thefaith of Jesus Christ” refers to the gospel ofChrist. Certain ones had believed in Christ, theyhad “faith’‘-butalone left themThere stands the

was that enough? No. Faithshort of justification. Why ?“might be” of this passage be-

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tween the believer and justification. Paul putsdown into this record this order: First, we havebelieved in Christ; second, that we might be;third, justified by the faith of Christ. If salva-tion was coincidental with believing, if salvation.comes the moment one believes, there could beno room for the “might be” between belief andsalvation. But Paul puts this “might be” in Gal.2:16. Between the believer and salvation thereare. conditions. That is why the “might be” isthere. If the believer obeys Christ, he is bap-tized into Christ and comes into “the faith ofChrist.” Here the “might be” disappears, but aslong as he has “faith alone” the might be stareshim in the face.

Faith alone teachers can never harmonizetheir doctrine and the scriptures. While it istrue that the apostles taught the doctrine ofjustification by faith, do not overlook the factthat Gal. 2:16 says that the believer is justifiedby “the faith of Christ.” Why is this? Becausethe personal faith, the faith of the individual,prompts him to obey the gospel, to be baptized.Thus he “by faith” accepts “the faith”-the en-tire teaching of Christ-and is baptized “into

Christ.” Can anyone be foolish enough to saythat the sinner is saved “by faith” the moment hebelieves, and is saved again “by the faith” whenhe accepts the faith in baptism? To such anabsurd position all who teach the doctrine of sal-vation by faith only are driven by Paul's Galatianargument.

Many times I have travelled from Oklahoma .City to Los Angeles on the railroad. The energyin steam moved the train. “How did you travel?”some one asks. “I came by steam,” I wouldreply. Who could misunderstand that? Steamwas in the boiler of the locomotive before we left,Oklahoma City. But the train did not move untilthe energy in the steam was released in the engineof the locomotive; then energy was convertedinto motion, and away we went. The questionwas not whether there was energy in steam, butwhen does the energy get us to the destination.Now, on the human side of salvation, the energythat saves is in faith, but the question is: Whenare w e saved by faith? Paul settles that questionfor us. He says: “We believed in Christ that wemight be justified by the faith of Christ.” Thefaith that saves is the faith that obeys the gospel.

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WHAT HARM IS THERE IN DANCING? THE article on the delicate subject of dancingwhich appeared in Number 11 issue of TORCHis worthy of more than one reading and ofserious meditation. It deals with a practice onceunder the ban of all denominations and out-lawed by all decent people, but now sanctionedby many religious people and sponsored by someChristians, so-called, who are members of thechurch. Their excuse is in the age-old question-“What harm is there in it ?"--which has been

answered a thousand times.

What harm is there in it ?

First of all, it induces adultery. Any know-ing person who claims there is no harm in apractice that mingles sexes breast to breast andlimb to limb, embraced and entwined, is lying.The proof is not only in the dance, but after it.It is a well known fact that hotel rooms are re-served for the patrons of the ball, and there isconstant commerce between the dance floorand the hotel hall. The dances that are privatelysponsored are not different in effects, for theautomobile, which has been described as “the

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bedroom on wheels,” takes the place of the hotel.It is a sensual, devilish institution which noChristian can patronize.

Secondly, dancing is the revelling which theBible condemns. Oftentimes we are bantered for“chapter and verse” that condemns dancing.Suppose there should be no chapter and versethat “specifically prohibits dancing-would ittherefore be right? If so, what about gambling?Where is the chapter and verse that condemns it?The word “gambling” is not in the Bible-but itis a bad thing, and it is wrong to do it. TheBible does not mention card-playing by name,but any game that requires the spot cards toplay is wrong on general principles. So is dancing.

You want chapter and verse? Very well.Dancing is the revelling that is mentioned andcondemned by name three times in our NewTestament. In Rom. 3:13 rioting is the wordfor revelling and is classed with some bad thingsand is condemned along with them. In Gal. 5:21revelling is listed among the “works of the flesh”and is condemned. In 1 Pet. 4:3 revelling islinked with banqueting and is condemned. Gal.

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5:21 adds, “and such like”-anything like that--and warns that they who practice such “shall notinherit the kingdom of God.”

Still you ask: " I s dancing the revelling men-tioned in these verses?” Let us see. The au-thorities speak on this point. “The New Testa-ment word “revelling” is the word Komos orComus. Robinson’s Greek Lexicon says it meansa revel, carousal; a merry-making after a supper,the guests sallying with torches, music and frolic. The modern version of that would be dimmedlights and the dance band.

But again, the Liddell & Scott Greek Lexiconis more specific. This lexicon says that revellingswere jovial festivities with music and dancing,entertainments which ended in party paradingand dancing in honor of victors at games.

Both of these lexicons give all three of theBible passages mentioned-Rom. 13 :13; Gal. 5:21;1 Pet. 4:3-as examples of the New Testamentmeaning of the word revelling. It was dancingthen, and dancing is revelling now; and revellingis condemned in the New Testament.

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In addition to the lexicons, which give defi- nitions of New Testament words, the translatorsand commentators also speak. The author ofVincent’s Word Studies, was M. R. Vincent, andhe was one of the translators of our English NewTestament. He says that the revelling referredto was festival entertainment that was accom-panied by carousings and dancing. Philip Schaffwas president of the committee of Americantranslators, and editor of the commentary on the

New Testament compiled by the various trans-lators. The commentary states that the word“revelling” in 1 Pet. 4:3 meant an entertainmentcelebrated in honor of the victors at nationalgames, with dances.

The lexical definitions describe, what is nowcalled the “square” dance, being revived nowa-days with claims of innocence and public sanction.These references are given to prove that eitherform of the modern dance is the revelling con-demned in the Bible, and to answer the worn-out claim that there is no verse in the Bible thatcondemns the modern dance. If it is still insistedthat these verses do not use the word “dance,”we simply reply that the word used embraced

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a group of evil things, some less evil than thedance, and must include the greater evil. Thedance is in the word revelling, is a part of it, andis condemned by it.

Members of the church who persist in thislicentious practice are subject to discipline. Nomember of the church who dances should beallowed to teach the classes, lead in young people’sactivities, be used in the public services of thechurch or assigned to any place of influence inthe congregation. To do so is to flirt withworldliness and invite evil. It is a blot on thespiritual rating of the church.

The public “square dance,” sponsored bysome towns and communities invites street girlsand lewd women from various places. Whatdecent husband or father could allow a wife ordaughter to be mixed up in such a thing?

There are some parents who give theirdaughters dancing lessons to keep them frombeing “clumsy,” and to make them “graceful,”but who say they never intend for them to attenddances. That is about like giving them the itch,but telling them not to scratch!

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These sponsored dances are a dark blot onthe moral standing of any community, far belowthe culture and dignity of civilized society tosay nothing of the ethics of Christianity. Withpleasure I have read lately of some instanceswhere members of the church as good citizenshave exerted enough influence to ban dancingfrom the public schools where they live. Thepublic schools have no right to degrade our chil-dren and corrupt their morals. School authoritieshave no right to divert gymnasiums from theoriginal purpose of physical education into densof debauchery for boys and sources of seductionfor girls. Some innocent young girls may nothave been aroused to this moral evil, but maturepeople with the passions of normal men andwomen who profess to see no harm in such athing do not have enough moral character tohave charge of either the physical or spiritualdirection of our children. Citizens of high moralconcepts out of the church should oppose thesponsoring of the dance by public officials or bythe public schools, in the name of morality andcommon decency; and members of the churchshould oppose all such in the name of JesusChrist.

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WILSON WALLACE DANCE ARTICLESCOMMENDED: From B. C. McCarley, SanAngelo, Texas : “Would it be possible to obtain200 copies ? " Allen Killom, Springfield, Tenn :“Wilson’s article on Dancing is a power. Have’you extra copies on hand?” H. E. Taylor, WinterHaven, Fla. : “Would it be possible to secure 100extra copies?” Frank L. Smith, Shawnee, Okla.,suggests a reprint of several thousand copies forgeneral distribution. These are a few of manyexpressions of praise for the Wilson Wallacearticle against the dance evil.

ANENT THE JORGENSON SONGBOOK:The Taylor Boulevard Church, through GroverStevens, their preacher, has ordered a reprint of3,000 copies of the Number 10 TORCH dealingwith the Jorgenson Songbook and the Janes Will,for distribution in the Louisville area. Wordcomes also that the bad songbook is being dis-carded and destroyed in several places, Vernon,Texas, among this number. So may it beeverywhere. Many orders have been receivedfor from firty to two hundred copies of that issueof TORCH.

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WANTED: The addresses of: W. F. Lee,formerly San Bernardino, Calif.; Otis L. Deshazo,formerly Clearwater, Fla., or Calif.; W. P. Haney,formerly Key West, Fla.; Elbert Schory, formerlyNew Philadelphia, Ohio; Melvin V. Page, form-erly Fort Worth, Texas; Herman Black Jr., form-erly Jefferson City,. MO. These names are ona paid-in-advance list for Bulwarks Of Faith.Notices have been returned, and we wish cor-rect addresses in order to deliver the books.

THE CHRISTIAN IN UNIFORM is thetitle of a most unique booklet, well printed, at-tractively designed, and in readable form. I t sauthor is Fred A. Amick, preacher for the ElCajon Blvd., church, San Diego, Calif. Everyyoung man in the armed services should have acopy. Parents whose sons are about to be in-ducted into various branches of governmentservice should give them a copy. It is clear, sane,concise and scriptural treatise of the Christian’srelation to the civil state, by a sound preacherof the gospel, and an unusually thoughtful writer.Order from Fred A. Amick, 2528 El Cajon Blvd.,San Diego 4, Calif. Prices: Single copy, 5Oc;per dozen $5.00; per hundred, $25.00. The pricesare very reasonable.

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GOD'S PROPHETIC WORDI

BYFoy E. Wallace, Jr

THE CERTIFIEDGOSPEL

A Series Of Gospel Ser-mons , With Special Ad-dresses Added.

Twenty-fonr Chapters

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GOD’S PROPHETICWORD

The Series of AddressesDelivered In The MusicHall, Houston, Texas, Jan-uary 21-28, 1045, ExposingModern Millennial Theor-ies.

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