Recently, privately and, perhaps, publicly, there has been quite a lot of debating about debating. Quite a few vehemently debate that it is not right to debate. I have seen opponents of debates, that would debate with one all day against debating. When two persons enter into an exchange of statements for and against any idea it becomes a debate, at least in a limited sense. Debating in some degree and some manner is practiced by all who either affirm or oppose any idea, even though that idea be that all debating is wrong.

Let us obtain a reliable definition of the word "debate." Webster, the greatest authority of the English language, says, "To contend for in words or arguments." Consequently to contend for anything, even the truth, with words or arguments, either privately or publicly, is to debate. If it is sinful to debate, we are commanded to sin. "Contend earnestly for the faith Jude 3. How do I contend for "the faith"? By the use of words and logical arguments, and that, according to Webster, is debating. To be contentious and debate for error is sinful, but to be contentious and debate for the truth is commendable.

Jesus reasoned patiently and frequently with the Jews and sometimes denounced them severely for their heresies. He rebuked them for their hypocrisy and pleaded with them to repent. Had Christ been like some of our brethren, he would have had to refrain from any public proclamation of the truth, because he almost invariably encountered opposition to his teachings.

Paul, undoubtedly, was a great debater and a logician of great merit. At Athens he not only debated with the Jews but he disputed with them. "Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him" Acts 17:17. He "daily" disputed with them. Notice that in the same chapter he fearlessly propounds "the faith" to the philosophers of the Epicureans and Stoics in spite of their adverse doctrines and opinions. The profound logic of the Apostle Paul on Mars’ hill against the worshippers of the Unknown God is a noteworthy example of "contending for (anything) in words and arguments."

In the 24th chapter of Acts is found Paul’s public discussion with Tertullus, an orator of repute, held in the court of Felix. Tertullus is the exponent of many false accusations against Paul Does Paul quietly remain seated? NO! He eagerly grasped the opportunity to defend the gospel and straightforwardly presented the truth of the matter before him. Was not this a debate?

Again Paul is arraigned before Agrippa, and unafraid in the presence of the King he sets forth the plain facts simply and humbly. He states that surely the King has a knowledge of these things, for this thing was not done in a corner." Acts 26:26. The word of God should not be hidden in a corner, but should be boldly placed before the people with the least fear of successful contradiction or refutation. Did Paul do wrong when he defended the truth?

"Debate thy cause with thy neighbor." Prov. 25:9. We should avail ourselves of every opportunity to discuss freely our differences, with the hope that they may be eliminated. Prov. 25:9 as translated by Alex. R. Gordon in the translation of the Old Testament edited by J. M. Powis Smith reads thus, "Discuss the case with thy neighbor."

Some object to religious discussions on the grounds that they are condemned by the Apostle Paul in Rom.1:29, "Full of envy, murder, debate," and again in 2 Cor.12:20, where he says that he fears to come unto them "Lest there be debates, envyings, wraths, strifes} and he not find them "as he would." The question should rightfully be asked: Does the word debate here have reference to a religious discussion? The Greek word "Eridoz," here translated "debate" in the Authorized Version, is a form of the noun "Eris," and is rendered in Wilson’s Emphatic Diaglott in the same passages "strife," in Moffat’s Translation, "quarrels," and in Goodspeed’s American Translation, "quarrelings."

Let us ascertain the true meaning of the word Eris by the lexicographers. Robinson’s Greek Lexicon, "Eris—strife, contention, wrangling." Grove’s Greek Lexicon, "Eris—Discord, strife, contention, a quarrel, dispute, conflict, litigation." Webster gives the meaning of litigation, "the act or process of carrying on a lawsuit." Thus we find that "disputes, conflicts, litigations, quarrels, contentions, discords, strifes, and wranglings" are condemned by the Bible. However the attempt on the part of some to settle our differences by discussing them is commendable.

The divisions, strifes, and conflicts existing among the disciples of Christ and the religious world are condemned. We should have no differences and divisions in the church. But we have. Are we going to give up the battle to the innovators? We should, like the prophet of old, say, "Come let us reason together." IF some of the brethren object to the name debate, we will call it a discussion. What about that?

Some object to debates,, saying that it is only a place where "quarrels, backbitings,, and mudslinging" can be found. That some debates (discussions) are not carried on in the Spirit of Christ, I will readily concede, but are we to condemn all of them because of some? OF course not, for we have a worthy objective. Do we condemn all preachers because most of them are heretics and preach error? Do we condemn all congregations because most of them have a perverted worship? Do we condemn everyone on earth because the majority are on the "broad way"? Then shall we condemn all debates, because some are not characterized by honor and dignity? No. Then, let us throw away our silly objections and get in the battle, encouraging the participants in these discussions to set a high standard of deportment and not fall below the level of Christian dignity.

Christ and the Apostles were unafraid of any sinful doctrine or its adherents. Let us then, if we have the truth, stand up with the word of God as our sword and with Christ at our side, and amidst the storms of life bid defiance to all opposition.