CAPITAL PUNISHMENT
Part 1
by Dennis Gulledge

In 1984, leaders of thirteen denominational churches in Florida signed a joint-declaration condemning the death penalty.  This document characterized capital punishment as extremely harmful, immoral, promoting disrespect for human life, encouraging violence, and as being inconsistent with God's love.  They did not and could not say, however, that it is inconsistent with God's word.  Nor could they charge Scripture with inciting the evils that they lodged against capital punishment.

Consider for a moment the title of this article.  It isn't, "Is Capital Punishment Political?"  It is.  NEWSWEEK reports that "...capital punishment in Texas is in the cross hairs this political season" (June 12, 2000, p. 26) .  It isn't, "Is Capital Punishment Popular?"  According to a recent NEWSWEEK poll it is supported by 73% of Americans (NEWSWEEK, June 12, 2000, p. 27) .  This statistic should probably be taken lightly since "People who work in the news media are overwhelmingly opposed to the death penalty ..." (John Leo, U.S. NEWS & WORLD REPORT, July 3, 2000, p. 14) .  It isn't, "Is Capital Punishment Controversial?"  It is and always has been controversial.  The question is, "Is Capital Punishment Scriptural and Therefore Right?"  By scriptural I mean that the Bible furnishes us with the objective standard by which to determine the legitimacy of this very controversial question (2 Tim 3:16-17).

CAPITAL PUNISHMENT comes from a Latin expression meaning punishment that takes the head, and hence, the life of a person.  It means that life, for what is regarded justifiable reason, is legally taken by the existing form of government under which one lives. Executions in this country are relatively rare compared to times gone by. In the 1930's executions averaged 167 per year. Between 1968 and 1976 there were no executions. In 1999, there were 98 people put to death for their crimes.

Undeniably, violence and flagrant disregard for human life have swept over our land.  Why?  Paul, explaining the sinfulness of men, said, "There is no fear of God before their eyes" (Rom 3:18).  This is certainly descriptive of our degrading national character.  No wonder murder, destruction, misery, and strife are so common!  Again, Solomon wrote, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Eccl 8:11).

The Justice Department Bureau of Statistics confirms that the average sentence for murder is a mere 15 years.  The convicted murderer is usually out in 1.8 years.  Since 1960, when we began to relax sentencing procedures, violent crime has gone up 500 per cent!  There are about 20,000 homicides committed annually in the U.S. Fewer than 300 of these will lead to a death sentence.  In those cases that do there will be a series of appeals that will typically consume many years and millions of
tax dollars before the execution is carried out, if it ever occurs.

The ranges of opinions surrounding the death penalty are basically two: you are either for it or against it.  People hear the endless controversy over the death penalty and wonder whether it has God's approval.  What does the Bible say?

Civil government is ordained of God for the proper regulation of society. Paul said, "Let every soul be subject unto the higher powers.  For there is no power but of God: the powers that be are ordained of God" (Rom 13:1; cf., 1 Pet 2:13-14).

This does not imply that God is pleased with every decision of government. The Neronian regime under which Paul lived was thoroughly corrupt.  We are taught to pray that our rulers will govern wisely and rightly (1 Tim 2:1-2).

Every government on earth has basically three functions: FIRST, to protect the innocent. SECOND, to punish the guilty.  THIRD, to provide justice for all citizens.  It is reasonable to believe that God has given civil government the authority to enforce its responsibilities.

Paul continued, "Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.  For rulers are not a terror to good works, but to the evil.  Wilt thou then not be afraid of the power?  Do that which is good, and thou shalt have praise of the same: For He is the minister of God to thee for good.  But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil" (Rom 13:2-4).

The sword was the symbol of the magistrate's right to use capital punishment.  If citizens vote to take that power away from the government that would be bearing the sword in vain.

-To Be Continued-

CHURCH HISTORY: A BIBLICAL VIEW
Part I No.5 Compiled and written by Gary Eubanks

The Apostolic Age: The Close of the Apostolic Age

The closing years of the apostolic age (70-100 A.D.) remain one of the obscurest periods of church history due to the scantiness of information relating to this period. It seems that all of the New Testament books, except for John's writings (95-98 A.D.), had been written by the time Jerusalem was destroyed (70 A.D.). Consequently, there is little information provided in the Scriptures as to what occurred among Christians during this period. Information from sources outside the Scriptures is likewise sparse. Yet, the close of the apostolic age is one of the more important periods of church history because of its transitional nature. It was during this time that a second generation of Christians arose, and churches were making the move from direct apostolic oversight and influence to entirely independent and local management of their affairs as the apostles began to fade from the earthly scene. These years, then, were practically the first period of post-apostolic church history and would be the seedbed of problems which confronted the church in the years immediately following the deaths of the apostles.

Legends concerning the ministries and deaths of Christ's apostles abound, but there is little Scriptural information of such. Therefore, what the apostles did in their later years and how they died may be regarded as quite uncertain. Despite some severe persecutions, it appears that the apostles remained in Jerusalem until at least the time of the Jerusalem conference in 50 A.D. (Acts 8:1; 15:6). James, the brother of John, had been put to death by King Agrippa I in 44 A.D. (Acts 12:1, 2). Aside from Peter, John, Jude (vs. 1), and Paul, none of the apostles is mentioned by name after 50 A.D. However, there are a few indications that the original apostles, especially Peter and John, eventually traveled and labored outside Judea. (1) Firstly, they were under instructions from Christ to go into all the world (Matt. 28:19; Mk. 16:15). (2) When Paul returned to Jerusalem for the last time in 58 A.D., mention is made of him meeting with the elders only (Acts 21:17,18) - an indication that the apostles were away from Jerusalem. (3) There are implications or plain statements to the effect that the original apostles, especially Peter and John, did carry their ministries beyond Judea (I Cor. 1:12; 9:5; I Pet. 1:1; 5:13; Rev. 1:9). It is a controversial matter whether or not Peter became the bishop of the church in Rome, as Roman Catholicism claims, but there is no sure evidence that he ever entered that city. Tradition has Peter put to death in Rome about 64 A.D. by being crucified upside down (that position being requested by him supposedly because of a feeling of unworthiness to be crucified just as his Lord was). It is noteworthy that Christ did predict a martyr's death for Peter (Jn. 21:18,19). It is thought that Paul was beheaded right outside Rome in 68 A.D. (II Tim. 4: 6-8,16-18). John supposedly lived and labored in Ephesus during his later years, being the only apostle allowed to die a natural death. The lives, ministries, and deaths of the rest of the apostles are far more unknown..

The church grew vigorously during its early years. Thousands upon thousands of Jews were brought to Christ as the gospel was preached within Judea (Acts 2:41; 4:4; 6:7). This pattern of rapid growth continued as the church made its way among the Gentile nations (Acts 16:5). Paul was highly instrumental in getting the gospel to the Gentiles and Jews of Asia Minor, Macedonia, and Achaia. However, he was not entirely alone in this effort. A strong church was already well established in Rome when he arrived in that city, and before Paul's death Peter is able to write to Christians scattered throughout the northern and western sections of Asia Minor, regions of which there is no record of Paul having visited. Paul did say he preached the gospel as far as Illyricum (northwest of Macedonia) and had aspirations of going to Spain (Rom. 15:19,24). There is no record of Paul evangelizing the island of Crete, but in his waning years it was needful for him to leave Titus there with instructions to appoint elders in every city (Tit. 1:5). At the very end of his life he mentions that Titus had gone to Dalmatia (II Tim. 4:10). Indeed, while writing the Colossian brethren from Rome as a prisoner (61-63 A.D.), he feels justified in saying that the gospel had been preached "in all creation under heaven" (Col. 1:23). There is no reason to believe that this rapid growth did not continue in the last few decades of the First Century, for early Christians were zealously evangelistic. As a matter of fact, when John wrote his Revelation (95 A.D.) there were at least ten known churches in the province of Asia alone.

However, dark, foreboding clouds lay on the horizon. The latest writings of the New Testament (John's books) seem to confirm the existence of the apostasies that Paul prophesied (Acts 20:29, I Tim. 4:1-3; II Tim. 3:1-9; 4:3, 4). Men did arise to usurp preeminence and authority over God's people (III Jn. 9,10), and by the end of the First Century only two of the seven churches mentioned in John's Revelation are in very good spiritual condition (Rev. 2,3). Even the mediocre ones had problems with false teachers and immorality in their midst (Rev. 2:14,15 , 20-24). It is probable that the conditions which prevailed among the Asian churches were typical of all the churches at the end of the First Century. John's writings seem designed to combat incipient heresies concerning the nature of Christ. "Antichrists" had already arrived on the scene prior to his death (I Jn. 2:18; 4:3; II Jn. 7). Such were to constitute major enemies of the cause of Christ in the years to come.

Although relations between Christians and the unbelieving Jews appear to have been cordial at first (Acts 2:47), the unbelieving Jewish leadership, unable to co-exist peaceably with the preaching of the gospel of Jesus Christ, instigated severe persecutions against Christians. These persecutions continued until the destruction of Jerusalem and eventually became generalized enough to build up in the common Jewish mind a prejudice and hostility toward the church.

The relations of the church with the Roman government were likewise initially favorable. The church was viewed by the Romans in the early years as a branch of Judaism. However, the attacks of the Jewish community upon the church, as well as the distinctive doctrines and practices of the latter, soon clarified things. Nevertheless, Christians did not become the targets of Roman persecution until Nero cast the blame upon them for the catastrophe fire which burned much of Rome in 64 A.D. Consequently, they were subjected to the most horrid deaths. However, the Neronian persecution seems to have been brief and local. It was not until the reign of Domitian (81-96 A.D.) that a general persecution of Christians by the Roman government broke out. From then on such persecutions continued intermittently until the reign of the emperor Constantine in the early Fourth Century A.D. Though prejudice caused by misrepresentations and misunderstandings prevailed among the common people, the hostility of the Roman government was basically political in nature. Because Christians refused to burn incense to the deified Roman emperor, an act which the Romans viewed as an expression of loyalty and patriotism but which Christians viewed as idolatry, they were regarded as treasonous and worthy of death. John's Revelation was written to reassure Christians caught up in the persecutions of Domitian.

Of course, as the apostles began to disappear from the earthly scene, miraculous powers among Christians began to fade away with them (I Cor. 13:8-10). However, in their place was left something equally effective: the New Testament. The books constituting the New Testament were penned by eight inspired men, especially Paul. All but John's writings are believed by conservative scholars to have been written 50-70 A.D. prior to the destruction of Jerusalem. John's books are believed to have been written in the last decade of the First Century (95-98 A.D.). The New Testament serves as an infallible, all-sufficient, incorruptible, indestructible guide for the Christian (II Tim. 3:16,17; I Pet. 1:23-25).

Only What I Need
Michael Dubina

God, seldom, gives me what I want,
But gives me what I need.
I ask for wealth, He gives me health
For love, He give me seeds.

"Go sow the seeds," He seems to say,
"And love will grow for you,
And health will be the wealth you need,
"To share the loves you grew."

And, when I pray for worldly goods
And comforts of a king,
He fills my heart with little joys,
For simple, common things;

And when I beg for things I see
Of envy to my mind
He guides my steps to happy souls
Who are completely blind.

So, now, I just come unto Him
In simple, humble prayer
And only ask He keep me safe
From harm and hell's despair -

For He has shown that He will not
Reward my prayers of greed
And will not give me what I want
But only what I need.

He Died A Prairie Chicken
Ted Engstrom

An American Indian tells about a brave who found an eagle's egg and put it into the nest of a prairie chicken. The eaglet hatched with the brood of chicks and grew up with them. All his life, the changeling eagle, thinking he was a prairie chicken, did what the prairie chickens did.

He scratched in the dirt for seeds and insects to eat. He clucked and cackled. And he flew in a brief thrashing of wings and flurry of feathers no more than a few feet off the ground. After all, that's how prairie chickens are supposed to fly. Years passed. And the changeling eagle grew very old. One day, he saw a magnificent bird far above him in the cloudless sky. Hanging with graceful majesty on the powerful wind currents, it soared with scarcely a beat of its strong golden wings. "What a beautiful bird!" said the changeling eagle to his neighbor. "What is it?"

"That's an eagle - the chief of birds," the neighbor clucked. "But don't give it a second thought. You could never be like him." So the changeling eagle never gave it another thought. And it died thinking it was a prairie chicken. (The Pursuit Of Excellence, James S. Hewett, Ed. Illustrations Unlimited, Tyndale p. 344)

"Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light." Matthew 11:28-30