Devoted to the Propagation and Defense of New Testament Christianity
VOLUME 10
NEED_DATE
NUMBER 49, PAGE 10-11a

Spanish Congregation Forced To Get Another Meeting Place

Hilario Longoria, Port Lavaca, Texas

(Editor's note: Brother Longoria is the preacher for the Latin American church in Port Lavaca. His account of the troubles they are facing there shows once again how "institutional" brethren are determined to split the body of Christ if conscientious brethren do not submit to their "opinions" on human benevolent institutions.)

A great controversy is raging among churches of Christ. Liberalism and modernism have crept in the church. Congregations are centralizing their work of preaching in one church under one set of elders, building and maintaining human organizations to do their work of benevolence, sponsoring youth rallies, camps, centers, recreation. Some preachers and leaders are now advocating church supported colleges and hospitals, church social workers, elders over more than one congregation, social drinking and dancing. These are but the symptoms of the real sickness — disregard for Divine authority. Liberal thinking along some of the lines mentioned has brought confusion and heartache to Port Lavaca.

In May of 1956, while holding a meeting for the Spanish church, brother Bill H. Reeves was asked to speak on the institutional question at brother Perry Haskins' home. Haskins is a member of the English speaking congregation in Port Lavaca and Reeves was staying in his home. This was the first of several private studies arranged by Haskins and brother Sikes, who is one of the elders of the English speaking church. The issues were "kicked around" in Port Lavaca and some desired to examine them in the light of Bible teaching. Several engaged in the studies mentioned, including brother Mickle, the other elder of the English speaking church. I was present.

Brother Trine Starnes held a meeting for the English speaking congregation during the same month, and was asked by Haskins and Sikes to speak on the institutional matter at Haskins' home, as Reeves had done. But he spoke on the subject from the pulpit; said some brethren did not believe in caring for orphans, widows and other needy; called them trouble-makers, church-splitters, etc. He was asked, later at Haskins' home, to identify them, but never could. He then appealed to prejudice and urged the elders to apply Rom. 16:17 to such as Bill H. Reeves and all who stand with him. Some were influenced by such unChristian attacks and misrepresentations.

Brother Marvin Phillips moved to Port Lavaca to work with the English speaking congregation shortly after these developments. He wrote two articles in defense of human institutions. I answered him. I was asked to appear before the men of the English speaking church, and was told that Phillips would answer my article before all. Phillips informed me to be prepared. On the appointed night (Jan. 3, 1957) brother Mickle (elder) said: "Brother Phillips will now answer brother Longoria and brother Longoria will not be permitted to talk as he has already said his part through his article." I arose and asked, "What sense of justice is this that I will be charged with teaching false doctrine and not allowed to answer?" Only after much insistence was I told that I could speak following Phillips.

Phillips made a speech. Everybody listened; nobody interrupted him. However, it was very different when I arose to speak. The elders and Phillips led in a great disturbance. They would not let me talk, but interrupted me at every point. They were obviously enraged. Phillips jumped up, faced the audience and shouted: "Don't listen to him brethren, that's not the issue!" I could no longer speak for the confusion. The meeting came to an end after I challenged them to an orderly public debate. The elders declined on the following grounds: (1) it could divide the congregation; (2) many weak brethren; (3) outsiders would hear about it; (4) should not debate among brethren; (5) South Houston church divided because of the Douthitt-Warren Debate. (This last statement was false). But when brethren disregard God and espouse error they resort to unfair methods and falsehoods in an effort to defend their idols.

Not all of the brethren in that meeting acted unruly. Some wanted to hear and study. They were ashamed of the spiritual decay of their elders and preacher and so expressed themselves to me.

In July of '57, their elders informed me that I could no longer enter their building to preach and the Spanish church could no longer use their building unless we stopped opposing the institutions and would submit to their rule. (Up to this time we met in their building).

Another meeting was called. Brother Sikes (elder) made a statement that they made a mistake when they gave the Spanish church its independence — at one time the contribution of the Spanish church was "turned over" to them. I then asked if elders could oversee two or three congregations. Phillips answered for them and said, "elders can oversee two or three congregations that are small and weak until the elders see that they can handle their own affairs." He further stated that a member could not place membership in another congregation unless authorized by the elders; that members could not go to another section of town and form another congregation unless authorized by elders. Mickle (elder) said that churches of Christ could do their benevolent work through any human organization and named the Red Cross and United Fund as examples. Haskins was told that he would be withdrawn from on the following Sunday unless he made a public confession of wrong; they later informed him that they had changed their minds, that after all it was a matter of opinions, each was entitled to his own. So we were refused a meeting place over what they said were opinions.