WINNING TO LOSE
Some years ago Robert Ruark wrote a book called Something of Value, and I think he was trying to tell us, among many other things, that in the awfulness of the African revolutions “something of value” had been lost. This, I suppose, is the difference between a conservative and a radical. The conservative can always think of what will be lost; the radical can never quite remember that sort of thing when he is speaking for what can be gained. If you have a new car, you may recognize the wisdom of that woman who said, “The advertisers always tell you about the new features. They never tell you about the good things they discard.”
Recently I was riding in a carload of men when we passed by a good little foreign car. One of our company made the usual enthusiastic comments about its sturdiness and workmanship and economy. But another man in the gang said, “Oh, no. They’re not as good as they were at first. You watch them. They’re getting competitive, too.”
It was sad to think about what that man meant by the word “competitive.” We pride ourselves on the American way of life, in the productivity that grows out of competition; and we think things are better because in the arena of big business, men have had to fight each other. But the man who made that remark is a big businessman.
Are we involved or standing on the sidelines as observers, while we are becoming increasingly “competitive” in the things we make and in the things we do? Is “something of value” being shaken out? What has happened to your church in the last twenty-five years? Is it getting “competitive”? Does the church down the street dictate to your church so that you cut corners on the matters that matter?
By the way, I am wondering—and maybe it is because I am getting old—whether Howard Johnson is putting more potatoes in his clam chowder.
EUTYCHUS II
‘TIME’ ON BULTMANN
It is always flattering to see my stories mentioned in so excellent a magazine as CHRISTIANITY TODAY, but I feel obliged to correct a reference to Time in your fascinating first article on the theological situation in Europe. Time did not claim, as you quote us in your September 11 issue, that Rudolph Bultmann dominates European theology “the way the Russians dominate chess.” What we actually wrote, on page 62 of our issue dated May 22, 1964, was that Bultmann’s Marburg Disciples “dominate German theology the way the Russians rule chess.”
I think there is a significant difference between what we actually wrote and your version of our statement, which is patently incorrect and fully deserves Dr. Barth’s scorn. It seems to me, however, that your article justifies our comparison between Bultmann’s former students and the Russian chess masters. Admittedly, the Marburgers differ among themselves—as we pointed out (Time, June 21, 1963) in an article on the New Quest for the Historical Jesus; but so do the Russians fight among themselves to see who is to challenge for the world’s chess championship. Admittedly, too, the Marburger dominance is threatened by an outsider, such as Pannenberg; but the Russian masters are sometimes defeated by a Bobby Fischer or a Max Euwe.
Despite my mild chagrin at seeing Time wrongly quoted, I read your article with great interest, and I look forward to the rest of the series.
JOHN T. ELSON
Religion Editor
Time
New York, N. Y.
• CHRISTIANITY TODAY regrets any misuse of Time’s comment. Our “shorthand” reference assumed that the Time report viewed Bultmann and his Marburg disciples as essentially continuous. The essays in CHRISTIANITY TODAY (1) consider the post-Bultmannian development a fragmentation in which few genuine “disciples” of Bultmann survive; and (2) regard the Bultmannian movement as past its peak, now on the defensive, and increasingly hard-pressed on three sides.—ED.
NO POLL NECESSARY
Mr. McEvoy wonders (Eutychus, July 31 issue) if I conducted a poll and determined that 100 per cent of my denomination disapproved the [NAE civil rights] resolution.… I neither said nor inferred 100 per cent. I did assure that my denomination—the Evangelical Methodist Church—did not join its voice in such an expression as contained in this resolution. [This] would require official action.…
ELTON CROWSON
Wesley Memorial Evangelical Methodist
Memphis, Tenn.
MESSAGE FROM SOUTH AFRICA
“Apartheid” is a constant insult to human dignity. The facade of apartheid in all government buildings and elsewhere where it is able to be enforced—not in shops, mind you—has been brought in at a very considerable expense to the tax-payer.… The notices “Whites only” is the telling of the inferiority of others, and this conception of inferiority must result in all the miserable attitudes that arise within human relationships; resulting, amongst those of a sadistic turn of mind, in physical torture whenever they have the power to inflict it. Amongst professing Christians this attitude of superiority and inferiority gives the lie to Christian fellowship of even the most elementary kind. It tends to deny the basic elements of Christianity in those who play the part of superiority. A Christian standing before God through grace alone dare not have this air of superiority; yet, being what he is, this whole sponsored idea of superiority and inferiority creates a prejudice and bias amongst the whites that is almost impossible to face and eradicate.
In my Christian activity I have the privilege, and I intend the exact meaning of the word, of knowing a number of coloured boys who I will not submit are inferior in any way to their white contemporaries; in fact, in my estimation, they are better physically, mentally, and spiritually than very many whites. I restrict myself to all the restrictions they themselves have to face in my association with them, and I know the great strains they are subject to in this insulting position. May I say here that apartheid does not imply an equal and separate facility, but always the inferior. Besides this there are the shocking impositions of “job reservation,” which closes all manner of opportunities, excepting in a few restricted professional fields, to all non-whites whatever their abilities may be. Cannot it be realised that the parents of these boys desire the best for their children as would any natural white parent, and how many mothers have told me of their frustration on this account? Then generally, for the Bantu, the migratory principle for labour applies which entails separation of members of the family for long periods. In the issue of July 31, it is mentioned that 60 per cent of all African babies are born out of wedlock; and then we pray so smugly, “Lead us not into temptation.” For that smugness we will pay dearly, as I can only say to us whites, “God forgive us, and may we repent before calamity overtakes us.” It can never be passed over by calling it a “dilemma”; it is evil.…
Let us not think that God of the Old Testament is different than God of the New. When his people did evil, severe punishment followed by unseemly means. But when they did as he commanded, they were miraculously kept from harm, and a Church that acquiesces to the injustices mentioned above is in danger. Silence is also acquiescence, and evangelical churches are notoriously silent in these parts regarding race relations. It is sometimes to be wondered whether this silence is not due to the desire that this status quo remain to our own advantage and benefit.
R. I. BECKLEY
Johannesburg, South Africa
IN MISSISSIPPI
In regards to your editorial on troubled waters (July 17 issue)—I believe that you are speaking from what you hear too often and do not see firsthand. Mississippi is not my native state, but I have lived here for fourteen years as a pastor and married a wife from here. Though it does have evils like any other state, I testify that it is not as bad as other places where I was born, or raised, or [have] lived.
For instance, in your article you mention the dedication, etc., of these young people. Have you seen some of them here? I talked to a representative of COFO and have seen a few of the civil rights workers in Moss Point and there is no doubt some are fine, but these came in with beards, banjos and seem to be of the beatnik class. This is not an exception, and I wonder how these can raise the standard of living among our colored people. Did you know that Mississippi Baptist Convention for years has had work with our Negro brothers, that last year 2,000 preachers and layworkers were involved in this effort to educate and help spiritually?…
The idea about the white people loving the colored man is good; we hear this often, and it is true and do you not think it might be well to stress, though they are in a minority, that they begin loving the white man more? Our church has helped colored families and individuals, but I recall very little said about it nor do I hear over national communication or religious press about the responsibilities of Negroes here in this problem, and they do have a responsibility as well as the white man. The New Testament Christians were in a minority and it was their love for the majority that gave power to their movement.…
When many of these people come in, all they know … is the fact of how wrong the Negro is treated. This alienates immediately any good effort of helping the others in their dilemma.…
PAUL H. LEBER
East Moss Point Baptist
Moss Point, Miss.
BUT NOT THE WESTERN PROVINCES
This is to call attention to a brief statement in your July 17 issue (News) …: “The 115 Evangelical United Brethren churches in Canada.…”
This … is misleading since it implies that all the E.U.B. churches are involved. It is my understanding that the Canada Conference of the E.U.B. church has appointed such a committee for study. However, the Northwest Canada Conference of the same denomination, of which I am a member, has not appointed such a committee, nor has it intentions of doing so, or of going along with such proposals.
The Canada Conference takes in the province of Ontario only while the Northwest Canada Conference covers the four western provinces.
S. B. TAETZ
Faith Church (Evangelical United Brethren)
Richmond, British Columbia
AND PROBABLY FLORIDA
Yes, we do need to re-evaluate some of our evangelistic methods (“Questions About Evangelism,” July 17 issue). But Mr. Myers has omitted mention of what is to me the most disturbing practice in revival meetings in local churches—one I have found prevalent in all areas of our country, from Georgia to Alaska (and I imagine that Florida is not immune).
We are exhorted to bring unsaved neighbors and friends to the services, so the first night we bring someone who needs the Gospel. And what does he hear? A forty-five-minute account of the sins of church members; then an invitation is given. What does he want to be saved for—to live a hypocritical life such as he has heard so graphically described?… Not long ago I attended services in which the evangelist was so wrapped up in denunciations of the sins of professing Christians for an entire week that he preached entire sermons without ever mentioning that God loves us or that Christ died for us, and without telling why we need to be saved, how we can be saved, or what salvation means. Yet every night he gave an invitation to the unsaved. I wanted to weep.
Surely, we church members need to be revived. But could not we—and unsaved people also—be better reached by messages on the love, mercy, compassion, and power of God, and a glimpse of what we could be if he had full control of our lives?
RUTH L. CLEMMONS
Biloxi, Miss.
A proper definition of the word “revival” and the word “evangelism” [will help]. The word “revival” is from the Old Testament primarily and concerns an awakening of the people of God. Evangelism is the proclamation of the Gospel by word and life. Actually what is being done today is revival-evangelism. A series of meetings is planned and generally preaching is directed to both believer and unbeliever. For some of the believers it will be a genuine “revival,” and others may be touched very little by it. This is in the hands of God’s sovereign grace. Whether revival comes or not, evangelism must go on. The command of our Risen Lord to go into all the world and preach, to witness of “these things,” to proclaim the Gospel to the whole creation, to “bind” and to “loose,” must be obeyed.
Revivals and evangelistic meetings do affect perennial evangelism. The churches that are revivalistic and evangelistic have more effective perennial evangelism. This is also true of denominations.…
Revival-evangelism in spite of the excesses and “gospel cheer-leaders” and professional “money-raisers” has emptied more saloons; sobered more drunkards; clothed more children; built more hospitals; probed more jungles, physical and spiritual; restored more virtue; started more schools and universities than all the liberals who have forsaken mass evangelism.
JOHN F. HAVLIK
Secretary of Evangelism
Louisiana Baptist Conv.
Alexandria, La.
