An Instrument of Sixteen Elders in the Atlanta, Georgia Area, "marking" Zack Guess and others for causing divisions, 1988

COVER LETTER

Dear Brothers and Sisters in Christ Jesus,

May God bless you and prosper you in His ways. We are sending you the attached letter so that you may fully know the nature of this communication we have had with Fellowship Church in Tucker, Georgia. Our intent is not to divide, but to promote unity and fellowship among Primitive Baptists. We emphasize that we have not done this as representatives of any churches, not even those we pastor, nor is this a movement or action of any association of churches, but we do this as individual servants of the Lord Jesus. Since this matter may touch you as well, we hope that you will prayerfully consider it. We need your prayers, and ask that you visit us when you can. Until then and always, may our Lord Jesus Christ multiply His grace and peace unto you.

February 1988



THE LETTER:

Dear Brothers and Sisters in Christ Jesus,

May God multiply His grace and peace to you, and grant you hearing ears and understanding hearts to consider what we, the undersigned, have sent. Although the nature of this letter is not pleasant, its purpose is to increase the fellowship among Primitive Baptists in the churches near the city of Atlanta, and hopefully among Primitive Baptists wherever they might be. This purpose is similar to the purpose of the Apostle John as he wrote in I. John 1:3-4. In order to do this, we must acknowledge that fellowship has been damaged, clarify why this damage has occurred, and recommend steps for its repair.

The Bible clearly teaches of a fellowship between local churches, and that fellowship has been harmed between the churches near Atlanta. Without a doubt, fellowship and love should be practiced within a church, and a church is independent in giving an account to the Lord for its actions, and there is no earthly organization which the Lord has set over a local church to direct it. We do not consider ourselves such, but write to you as individual men and servants of the Lord Jesus Christ. The New Testament also speaks of fellowship between churches, which is shown, or manifested, by salutation (Romans 16:3-24, Col. 4:12-16), recommendation (Romans 16:1-2, 2 Corinthians 8:23), visitation (Acts 18:24-28, Romans 1:8-13, Col. 4:12-13), and giving (Romans 15:26-27, I. Cor. 16:1-3). Although we salute you now by way of counsel, the other three manifestations are gone.

Brethren, things are not well in Atlanta. At this time we could not, in good conscience, recommend any child of God to join or even attend Fellowship Church at Tucker, Georgia, nor will we recommend that churches receive letters of recommendation from Fellowship, nor will we look with approval on any local church that does receive them. This is because you brethren at Fellowship are presently overruling the independence of a local church to be accountable to God for all things, including the discipline of its members, and for other reasons to be written later in this letter.

Furthermore, we do not now visit you much, or ask for your visits as much as we would otherwise. This is not because of a lack of love, or associational ties, or political motivation, but simply because we disapprove of some of your actions in recent years. A few of us as individuals have come to try to preach, or invited your elders to preach, hoping to demonstrate our concern for you, convinced that the gospel has healing power, striving to bring us together. We regret that this has been interpreted as approval of your elders or of the divisive actions; we regret the promotion of that interpretation, and we shall endeavor to correct that interpretation. We have waited, hoping that the situation would improve; hoping that the problem would at least stay within a single local church. Now that we observe this division affecting other churches nearby, we feel that we must act, beginning by this letter, beseeching you to help us correct this serious breakdown between the churches.

Why is our fellowship damaged? The three causes are the influence of divisive preachers, the disregard of the disciplinary actions of a local church, and the support of public preaching from a member whose good report is not yet established. In accordance with Romans 16:17-18, we have marked certain preachers in the region of West Tennessee, East Arkansas, and North Mississippi as those who cause division, and are laboring so that Primitive Baptists in the Atlanta region might avoid them. These include Zachary Guess, Jerry McMinn, Bill Lee, Mike Strevel, Jerry Barber, and Bobby Poe. We have not done so for political or personal reasons, nor have we simply accepted the news from an unreliable grapevine, but feel that we have sound reasons for such a serious step.

While it may be true that these men met with the obstacles of traditions early in their efforts to preach, their harsh overreaction has extended to bitter disrespect of gentle older brethren. Some, having been excluded by churches that observed this reaction, ignored their exclusion and continued to partake of and administer a form of the ordinances, putting themselves above the ruling of the church of their membership. One in particular entered into a church where he was trusted, gained the confidence of many of the members, drew them out of their home church, pretended to serve them, and then left them. These brethren have organized a vacation spot which started harmlessly, but has regressed to the point where "Primitive Baptist Youth Camp" shirts have been printed, and counselors that are not ordained have been instructed to conduct religious training exercises. To have elders encourage the division of age groups for worship is clearly unscriptural (Malachi 4:6, I. John 2:12-14). These actions are all established on reliable testimony.

More than the activities themselves, we are concerned about the arrogant attitude of these men, who express a feeling of religious superiority over their brethren (Isaiah 65:5). One of them has made a statement to the effect that they are among the few truly God-called ministers in the United States. Statements and indications of this nature convince us that these men overdrive the flock, lord over God's heritage, and needlessly divide brethren. Until these repent from this condition (not before us, but before God), we must oppose their influence or be less than watchmen on the walls of Zion.

Not only have some of these ignored the action of a church in excluding a member, but Fellowship has done this as well. Now someone will say that other churches have done this also, such as Bethany Church in Tucker. There are some very important differences, however, between Fellowship receiving Herman Wilkinson, excluded from Hardeman Church in Decatur, and Bethany receiving Clark Brand, excluded from Fellowship. One difference is that Herman Wilkinson was received from Hardeman while it was in order, deciding whether or not to restore the member. Having done this, Fellowship unscripturally declared non-fellowship with Hardeman. This action was later retracted in word, but not in deed, since the member remained at Fellowship and was even ordained as a deacon. In this condition, Clark Brand was excluded and came to Bethany, which must recognize Fellowship's order by turning him away or asking a letter, or recognize Fellowship's disorder and receive him, which they chose to do. Herman Wilkinson was excluded because of conduct unbecoming a Christian, a clear moral transgression, whereas, in all honesty, brethren, it seems to us that Clark Brand's charges were contrived and provoked. Those are important differences. Fellowship, having made a breach on the authority of a local church, lost much of its own authority. We do not intend to receive those in your number who have committed iniquity, but if any others like Clark Brand desire to join the churches we served, we probably will recommend they be received in like manner, until you help us to close this breach.

Finally, brethren, we recognize the need to have sufficient witness before receiving accusation against anyone, especially an elder, and we are convinced that the blood of our Lord is powerful enough to cleanse every stain, but any church supporting Rufus Brantley to preach at this time will cause division. The Lord tells us in I. Timothy 3:7 that a bishop, or elder, must have a good report of them without. It has been commonly reported that Rufus Brantley has a discharge from the armed services for sexual misconduct, and has been accused of homosexuality by a young man in Swainsboro, Georgia. The correspondence written about this matter, including his own letter of defense, tends to support the accusation. Even with all of this, there is a possibility that he is innocent of the iniquity of homosexuality. That good report, however, has not been established well enough yet, and a more complete investigation which confirms the innocence is needed before this man returns to preaching.

Therefore, we give our counsel to restore fellowship between the churches around Atlanta. Let Rufus Brantley decline to serve Rock Springs as pastor at this time. Let Herman Wilkinson be again considered outside the church, subject to the discipline of Hardeman, until they are convinced of his repentance and restore him, if they are ever so convinced. Finally, brethren, we do not seek to draw a promise from you to never invite the preachers we have written of, since we hope for a change them ourselves, but we do seek for you to not invite them until we do. This we look for in token of your willingness to labor for peace among us.

We recognize that these are not easy steps. The step we are taking now is not easy, but it is our hope that it will be so effective that this letter will not be needed or remembered in a few years. If, however, it is not, it has been composed, reviewed, signed, and sent in love, and we pray God will forgive any mistakes, and bless our intent and effort. Help us, brethren, that our labor for the next several years may be together with you, and not against you. We set our names to this in the sight of Almighty God, demonstrating our unity and determination, and hoping His blessing. May our Lord Jesus Christ give you wisdom, courage, grace, and peace.

SIGNATURES:

Elzie D. Speir, Jr.
Gus Harter
Daniel R. Hall
James R. Bowers
James C. Heard
C. A. Keaton
R. E. Cagle
Gerald Autry
Brice Haigler
James Pruitt
Randall E. Cagle
Clyde D. Meek
Charles Westbrook
C. Wayne Clayton
Elzie D. Speir Sr.
Martin K. Smith

In order to more fully understand the reasons why the above document has been posted to this site, please carefully read the footnotes below.

Footnotes:

1. Herman Wilkinson was excluded from Hardeman Church for committing an act of gross adultery, and has never been restored, and therefore, he is still an excluded member from all orderly Primitive Baptist Churches. Yet, his name appears prominently on the guestbook of the unscriptural "White Unto Harvest" mission foundation which is supporting Gus Harter in his unscriptural missionary activity in the Philippines. Wilkinson was received as a member by Fellowship Church which was an act of gross disorder. Later Wilkinson moved his membership again, to a church called Shoal Creek, which is now involved in promoting the liberal movement even to the extent of hosting a youth camp, conducted by Gus Harter and Zack Guess, the very people and the very things condemned in this document.

2. Several of the Elders named above are now deceased; several (including Gus Harter) have subsequently departed from the faith and gone into the same disorder and errors as those they (he) marked in 1988. A review of the Philippine work will disclose that the nucleus of those who are involved, have been declared in disorder by sound Primitive Baptist Churches in America.


This document was given to us by the late Elder E. B. Watts. The Primitive Baptist Library.


This page maintained by: Robert Webb - (bwebb9@juno.com)