Christ and the Scriptures

The term “Christianity” designates that stage in the unfolding of God’s redemptive purpose which began with the advent of the Son of God in the flesh.

We are prone, however, to overlook the fact that Christianity never existed apart from the inscripturated Word of God. When Christianity originated, this Word was embodied in the Old Testament.

Jesus And Scripture

For Jesus the Word of God was that which was written, and for him that which was written was infallible. It is not irrelevant to appeal in this connection to such well-known texts as: “The scripture cannot be broken” (John 10:35) and “Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished” (Matt. 5:18). These texts expressly affirm the indestructible character of what was written.

Besides such express assertions indicating our Lord’s attitude to Scripture, copious additional evidence shows that for him Scripture merited and constrained absolute reliance. There is something desperate about the supposition that in reference to Scripture Jesus accommodated himself to current Jewish conviction. It is impossible to adjust the total attitude to Scripture reflected in the Gospel records to any such view of accommodation.

The Mouth Of God

During the temptation in the wilderness, our Lord was in deathly encounter with the archenemy. Satan’s assaults were aimed to defeat the very purpose for which the Son of God came into the world. Only the verity and finality of an infallible Word could have provided the wherewithal to resist temptations that themselves had been buttressed by Scripture misused. “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). And when Jesus quotes two other words from the Old Testament the only possible interpretation is that he relied upon these words because he recognized that they proceeded out of the mouth of God. That is Jesus’ concept of what was written; that is the definition of Scripture which alone explains the confidence of Jesus’ appeal to it. Scripture is God-breathed.

No Retreat From Scripture

On another occasion Jesus appealed to what was written: “The Son of man goeth even as it is written of him: but woe unto that man by whom the Son of man is betrayed” (Matt. 26:24; cf.Mark 14:21; Luke 22:22). Jesus was face to face with the indescribable ordeal of agony that lay before him and with the tragedy of Judas’ betrayal. Our Lord could contemplate neither without agony of spirit. When he says, “The Son of man goeth,” he is thinking of the abyss of woe about which he was later to pray, “O my Father, if it be possible, let this cup pass from me” (Matt. 26:39). And with respect to Judas it was the outcome of irreparable woe that engaged our Lord’s thought. These were circumstances that called for an immovable foundation on which to rest his feet. Can we escape the significance of the word, “as it is written”? If we have any sensitivity to the demands placed upon our Lord in this situation, we can tolerate only one thesis, that of what was written there was no gainsaying and from it there was no retreat. In what was written Jesus deciphered God’s determinate counsel and the certainty of its accomplishment. Nothing less than the intrinsic certitude of the written Word is engraven on this appeal to Scripture.

The Spoken Word Of Jesus

If we think of Christianity as the movement associated with the life and ministry of Jesus in the days of his flesh, centered, of course, in Jesus himself but exemplified in the company of disciples whom Jesus had chosen, we must recognize that it never existed apart from another infallible word. It is not in this instance the inscripturated word but the spoken word of the Word incarnate.

That Jesus was infallible in all that he spoke and taught is the indispensable premise of all Christian thought. To put it negatively, the supposition that he was fallible in any word he spoke is a suggestion from which the Christian must instantaneously recoil. Infallibility is the correlate of his being God with us. “Heaven and earth shall pass away, but my words shall not pass away” (Matt. 24:35).

If it be objected that Jesus was also human, and that fallibility inheres in the limitations which belong to human nature, then we have made the mistake of equating limitation with fallibility and partial knowledge with error. It is true that Jesus was also human, and that in respect of his human knowledge he was not omniscient any more than was his human nature infinite.

But in order to know truly and to speak truly it is not necessary to know everything. Our Lord was perfect in his human nature and he was therefore perfect in his human knowledge as in his human will, though infinite in neither. Besides, when Jesus said that his words would not pass away, he uttered these words in human nature and it would be impossible to regard the claims he made for himself and for his words as not applying to that human nature in which he manifested himself. When Jesus claimed to be “the truth,” it was of his divine-human self in the unity and integrity of his person that he spoke.

We have thus two respects in which infallible word determined, conditioned, and directed Christianity from its inception. Christianity never existed apart from these two norms and sources of infallible revelation. It is futile to maintain that Christianity can be abstracted from inspiration. For inspiration means simply God-breathed word. And if the testimony of Jesus is our norm, Old Testament Scripture “proceeds out of the mouth of God,” and his own words are as irrefragable as the Scripture itself.

It would be necessary to pursue this same line of evidence as it applies to Christianity after the ascension of our Lord. Suffice it to say that the promises of Jesus, particularly the promise of the Holy Spirit, and his appointment of the apostles as his authoritative witnesses are the guarantees that when Jesus ascended on high Christianity was not deprived of that authoritative and infallible word required by, and appropriate to, that stage in the unfolding of God’s redemptive purpose which was signalized by the session of Jesus at God’s right hand and the outpouring of the Holy Spirit at Pentecost—an infallible word embodied for the church in due time in the documents of the New Testament.

Inspiration As Verbal

It is a strange phenomenon, therefore, that the doctrine of the infallibility of Scripture should evoke so much opposition within evangelical Christianity. Such opposition fails to reckon with the facts of Jesus’ own witness as well as with the facts of the origin and the early history of Christianity. And it is likewise strange that the term “verbal inspiration” should evoke so much dissent, if not scorn. When we speak of the inspiration of Scripture, we refer to Scripture as written; otherwise we should not be speaking of Scripture. But there is no Scripture without words, and, if we are to speak of the inspiration of Scripture at all, we cannot dispense with the inspiration of words. B. B. Warfield has written: “The Church … has held from the beginning that the Bible is the Word of God in such a sense that its words, though written by men and bearing indelibly impressed upon them the marks of their human origin, were written, nevertheless, under such an influence of the Holy Ghost as to be also the words of God, the adequate expression of his mind and will. It has always recognized that this conception of co-authorship implies that the Spirit’s superintendence extends to the choice of the words by the human authors (verbal inspiration), and preserves its product from everything inconsistent with a divine authorship … (Revelation and Inspiration, New York, 1927, p. 173). Or if we are thinking of revelation in word—revelatory word—we cannot think of revelation nor of the inspiration that guarantees the veracity and supplies the content of that revelation apart from words. Furthermore, inspiration is organic and must never be conceived of apart from the redemption that is the central theme of the Bible. Inscripturation is the guarantee of the veracity, divinity, and authority of the redemptive revelation that the Scripture embodies. The guarantee of these qualities is verbal inspiration. And it is quite untenable to attempt to abstract what has been called “spiritual truth” from historical truth. Redemption is intrinsically historical, and the historical is, therefore, profoundly “spiritual.”

No word of our Lord offers more evidence of the esteem with which he regarded the Old Testament than that quoted above: “One jot or one tittle shall in no wise pass away from the law, till all things be accomplished” (Matt. 5:18). It shows that he posited for the minutiae of the law an inspiration that guaranteed their divine character and veracity. We are not to suppose that Jesus is speaking of these details in themselves apart from the words and clauses and sentences in which they appear. He is not speaking of jot and tittle in abstraction for the simple reason that what represents a jot is no longer a jot if it exists in abstraction. Jesus is thinking of jot or tittle in construction and combination with relevant words, clauses, and sentences. In these relations they have the greatest significance, for to change one jot changes the meaning of the whole. And inspiration, of course, extends to the jots and tittles because it extends to the combinations of which they are integral elements. It is easy to see the force of what Jesus said. If there is inspiration at all, it must take care of the smallest details that are indispensable to the conveyance of the truth enunciated. Likewise, when we speak of verbal inspiration, we are not thinking of the words in abstraction and independence. Such words are not inspired because they do not exist in the Scripture. But words in relevant relationship must be inspired if that in which they have relevance is inspired. Inspiration must extend to the words if it extends to the truth which the words in construction and combination convey. It is impossible, therefore, to think of inspiration without verbal inspiration.

To predicate verbal inspiration and infallibility of the Scripture is the same as to speak of its inerrancy. Something cannot be infallible if it contains errors of judgment or representation. We see, therefore, that the concept implicit in our Lord’s use of Scripture and in his express estimate of it is that Scripture is the inerrant Word of God.

A native Scotsman, John Murray, M.A., Th.M., has been for some years Professor of Systematic Theology at Westminster Theological Seminary, Philadelphia. His published writings include works on such themes as redemption, Christian baptism, and divorce. His latest work, Aspects of Biblical Ethics, is soon to be published by Eerdmans. He is a contributor to the Westminster faculty symposium on The Infallible Word.

- More from John Murray

Cover Story

Let the Bible Speak for Itself

Robert A. Traina

One of the heartening signs in Christianity today is the resurgence of Bible study in many quarters. Of greatest significance, the Bible is increasingly coming to the fore in the training of Christian ministers and in the program of local churches.

Though thankful to God for this progress, we would be unrealistic not to recognize two outstanding shortcomings of Bible study today.

Failures In Bible Study

The first is that this renewed emphasis on Bible study is not as widespread as it needs to be if the Christian church is to be revitalized and equipped for its crucial mission to our needy world. Many preparing for Christian work are still not being trained for a Bible-oriented ministry. And the rate of “Bible literacy” among the laity is still relatively low.

A second shortcoming has to do with the fact that the way in which the Bible is studied has a great bearing on the value of such study. As a result, our lack of concern about study methods or our espousal of unsound methods may make some Bible study less beneficial than it should be or may even result in study that is more detrimental than uplifting.

Doctrine And Practice

One underlying cause of these shortcomings is of special significance to those who have a high regard for the Scriptures. It is the fact that we have often not put into actual practice the theory we profess to accept, that the Bible is the final authority for faith and conduct. We have not been sufficiently aware that it is possible to hold to a strict doctrine of Scriptural inspiration and authority and at the same time neglect to give the Bible the vital place in church and personal life that such a high view requires.

This discrepancy between doctrine and practice poses an especially subtle threat, because we often succumb to it with the best of intentions and without malice aforethought. This schism can often be traced to our acceptance of a creed or confession apart from an open-minded study of biblical evidence. The creed or confession then becomes our final authority, our doctrine of Scripture notwithstanding. As a result, the study of the Bible becomes dispensable, and it is therefore dispensed with, or if Bible study is attempted at all, it becomes an exercise in finding biblical support for a position already accepted. For instance, a minister once warned that he did not want anyone who came to his church to teach any doctrine that conflicted with his denomination’s position, even if it were found in the Bible. Not very many ministers, of course, are willing to make such a statement, but some may think the same though not choosing to express it in so many words. Again, in studying the Bible with a group, one often finds resistance to changing of convictions previously held. Even before the biblical evidence is examined, some will take the position that anything which deviates from their present beliefs cannot possibly be sound. Some fear that if they examine the Bible with an open mind, they may have to change their views. One student, for example, when queried as to why he did not do his assignments, admitted that he was afraid that he might find something in the Scriptures which contravened his doctrinal position. Then there are those who declare a certain theological point of view, but are unable to give the biblical data from which their point of view is derived. In fact, a leading official of a certain denomination, when questioned about the scriptural grounds for his group’s unique emphasis, freely admitted that he was not conversant with them. And yet in each of these cases, if the question had been asked whether the individual concerned accepted the Bible as the final authority for faith and practice, the answer would have been in the affirmative.

Return To Bible Study

What then should be done in order that we may realize in practice the commonly accepted view of biblical authority? Of first importance is a more general return to the study of the Scriptures themselves. And that study must be carried on with the proper attitude and purpose. For if the Bible is to be genuinely authoritative, it must be allowed to speak freely without the imposition of our prejudices upon it. Bible study needs to be approached with a sincere willingness to find the evidence, whatever it may be, and to come to whatever conclusions the evidence justifies, whether they accord with our confessions or not. Our first concern should be, “What is justified by the biblical evidence?” not, “How can I find support for my point of view?” With fearless and bold spirits we must venture forth in faith, like Abraham, not knowing beforehand the doctrinal land to which we are going.

The Inductive Spirit

This willingness to examine biblical evidence carefully and to make valid deductions from the data found, whatever these deductions may mean for changing our doctrines and lives, may be called the inductive spirit. Such a spirit is the very essence of sound Bible study.

It is not to be inferred, however, that perfect objectivity is a practical possibility. Gamaliel Bradford was right when he observed, “There are simply those who think they are impartial and those who know they are not.” But such a realistic acknowledgment should not deter us from making impartiality our goal. Indeed, it should be the prelude to a valiant effort to be as open-minded as, with God’s help, we can be. And though the practice of perfect induction is beyond our reach, our grasp for it should be marked by wholehearted devotion to the ideal of biblical authority.

Without such devotion to the Scriptures, one may easily abuse a concept of authority based on his own examination of biblical evidence. In fact, one reason for giving a focal place to confessions is to avoid the danger that an unbridled individualism may masquerade under the guise of induction. However, it should also be realized that a position based primarily on the fear of the abuse of another position is not on sure ground. For to negate points of view because they are susceptible of abuse would be to negate all truth, since no truth is beyond abuse. Furthermore, the determination of truth by ecclesiastical majority carries with it even more disastrous abuse. The Romanism against which Luther protested represented such abuse. Thus, in view of our limitations as men, we may find it wise to accept the Reformation principle that each individual is to study the Scriptures for himself and to draw the conclusions which he judges to be valid under the guidance of the Spirit.

To do so is not to deride the value of historic creeds. In fact, because they have gained such a widespread following and because they have survival value, they need to be considered an important part of the data for interpreting Scripture. But creeds must never be elevated to the place of final authority, lest they replace the Bible. Rather, they should be brought constantly under the judgment of the Scripture.

Sound Bible study, then, has as its point of departure and as its prevailing attitude the spirit of induction. But it must involve more, for spirits need embodiment and implementation. No matter how well-intentioned we may be, it is possible to negate in the area of techniques what we affirm in the area of principles. Thus, a methodology is needed to express the inductive spirit.

Marks Of A Sound Method

Such a methodology should involve, first, the working out of definite study procedures so that men from all walks of life may be enabled to examine biblical evidence for themselves and to draw sound conclusions. To accomplish this task we need to translate our topical approach to hermeneutics into a psychological approach, which relates the laws of explanation to the study experience of people of varying capacities.

In so doing we need to recognize the primacy of the firsthand study of biblical text. For the moment some other text is made primary, it tends to become authoritative. It does not follow that commentary helps should be shunned. They are valid in the study process, but only as they are secondary to the Bible itself.

Attention should also be given to enabling individuals to make sound applications of biblical truths to present-day life. The necessity for such training may be underscored by conducting an experiment with a Bible study group. All one needs to do is to have the group agree on the meaning of a scriptural statement, and then to let individual members suggest its relevance for life. In many cases applications will be offered that are not only contradictory but at times bizarre and even shocking.

We have outlined briefly a task which, in some ways, is ideal and beyond achievement: to develop with Christians in all walks of life an inductive spirit and a Bible study procedure in harmony with such a spirit. But much can be done, and even an approximating these goals will bring impressive compensations.

Anticipated Results

One result will be a movement toward a sounder theology because it will be more biblically based. For even if certain man-made confessions were infallible, the need still remains to interpret them. And it is often more difficult to make valid interpretations of abstract creeds than it is to understand correctly the concrete, historical revelation embodied in Scripture.

Another salutary effect of inductive Bible study will be a more vital Christian faith. We come into a closer relationship with the Spirit who underlies the record and who uses the record when we have firsthand experience with the record itself. For the words of our Lord are spirit and they are life. The Bible nourishes and revives the human spirit in a way that statements about the Bible can never do.

The result of an intense personal faith will be a witness given with assurance and with enthusiasm. One who has gone to the source itself testifies to what he has seen and heard, and his testimony will carry the authority and the contagion that cannot be generated by secondhand experience.

The ultimate outcome of the resurgence of genuine Bible study will be the greater realization of the oneness of the Church for which our Lord so fervently prayed. The true spirit of ecumenicity will be realized when we gather in one accord to find the biblical message and to experience biblical faith. In so doing we will come to understand the complex problems involved in interpreting and applying Scripture. And even though we may differ from our brothers in some of our conclusions, we will gain a sympathetic understanding of their views. But, more important, we will find a great body of fundamental biblical verities to which we can give common and wholehearted allegiance. When this happens, the world will believe that our Lord was sent by the Father, and that the Father has loved those who are in the world as he loved his own Son.

Robert A. Traina is Associate Professor of English Bible at The Biblical Seminary, New York City. He holds the B.A. degree from Seattle Pacific College and the S.T.B. and S.T.M. degrees from Biblical Seminary, where he has taught since 1945. He has published two works, Methodical Bible Study and Methodical Bible Teaching.

- More from Robert A. Traina

Cover Story

Evangelizing America’s Cities

Faris D. Whitesell

America has become an urban nation. This change, from rural to urban dominance, has proceeded with ever-quickening pace through the last century. In 1850, the population of the United States was only 15.3% urban; by 1920 the figure had jumped to 51.2%. In 1950 it was 64%, and today it is approximately 67%.

Virtually saturated cities are now bulging into their suburbs. For example, Chicago’s population in 81 suburbs increased 35% in five years following the 1950 census. The United States not only has five cities of over a million population, and 14 metropolitan areas of over a million each, but it contains 103 cities of between 100,000 and 1,000,000 inhabitants; 127 of between 50,000 and 100,000; 266 of between 25,000 and 50,000.

God’s Concern For Big Cities

If our nation is to be evangelized, we must reach these urban areas. We dare not neglect the metropolitan masses. In Jonah’s day Jehovah was concerned over Nineveh, “that great city wherein are more than six-score thousands [120,000] persons that cannot discern between their right hand and their left hand and also much cattle” (Jonah 4:11). Jesus had compassion for Jerusalem: “And when he was come near, he beheld the city and wept over it” (Luke 19:41). The major item in Paul’s first-century evangelistic strategy was to evangelize the important city centers and to plant churches there before moving on.

Difficulties rise mountain-high in the path of an urban program of reaching the lost. The mobility of city dwellers makes them hard to find, hard to reach and hard to hold. People find it easy to isolate themselves and to dodge religious responsibility when they live in the city. The sense of loneliness, the constant tension and the discouraging frustration of city life cause many to plunge deeply into worldly amusements, drinking, gambling, immorality and even drug addiction. Thus, they easily become Gospel-hardened slaves of Satan.

Obstacles Require Multiple Effort

City life is so complex with its variety of racial groups and social strata that any single thrust is hardly enough. Moreover, our cities are beset with false cults and inadequate religions that oversow the field with tares to offset the evangelistic approach. Roman Catholicism is strong in our major cities. The 1956 official Catholic directory claims 1,899,357 Catholics for the Chicago area; 1,490,229 for Boston; 1,458,240 for New York: 1,325,740 for Philadelphia; 1,179,469 for Newark; 1,125,000 for Detroit, and 1,075,000 for Los Angeles.

While we cannot hope to win a large city 100% to Christ and evangelical allegiance, yet the writer believes that it is possible so to saturate a city with Christian witnesses and to make such a Gospel impact that every normal individual will be challenged and the city evangelized.

How can we do it? The writer does not suggest adding more agencies but rather revitalizing and empowering those we have. The breath of God in mighty revival across our land would do it! But while we pray, wait and work for that, we must do all we can to reach the city multitudes on their way to hell. Not more man-made machinery but more Holy Spirit power is the need.

For convenience, we can examine all existing evangelistic efforts in our cities under four headings.

The Local Church Thrust

Evangelism is the primary responsibility of every evangelical congregation. Every local church must work to carry out the Great Commission (Matt. 28:18–20). There were 273,508 Protestant churches in the United States in 1950, enough to evangelize each city quickly and thoroughly—if God’s people would launch out earnestly and sacrificially to do it.

Most local churches lack a view to aggressive evangelism. Each church should have an evangelistic committee of three, five, seven or nine burdened Christians who are not loaded with other duties. This committee should study the church’s past evangelistic record, what it is doing now, what its evangelistic responsibilities are and how other churches are doing the job. With this information, the committee can make intelligent and effective recommendations to the church and all its organizations for bigger and better evangelism.

Evangelistic Task Force

The evangelistic committee should see that the church has an efficient and growing prospect list; that Sunday services are geared to evangelism; that the Sunday School faces its evangelistic opportunities; that a permanent program of lay evangelistic calling is in operation and that the prayer power of the church supports its evangelistic program. This committee should retain every possible means of soul-winning—radio, clubs for boys and girls, the vacation Bible school and summer camping. Christian literature should be widely distributed. The use of church buses, deputation teams and outdoor meetings could be emphasized. Advertising, family worship programs and extension work in new housing areas, hospitals, jails and institutions are of vital importance. Occasional evangelistic campaigns in the home church produce inspirational results.

If every local church, depending on its size, would attempt to evangelize faithfully every person within a radius of one-fourth mile to one mile from its walls, the territory in every city would be covered.

The Denominational Thrust

The major Protestant denominations have a history, a size, a standing, an organization and an over-all bulk that cannot be discounted when it comes to evangelistic impact. By marshalling the strength of its member churches a denomination can accomplish evangelistic feats virtually impossible otherwise.

The major Baptist groups of the United States are planning a joint evangelistic effort to begin in 1959 and to run for five years, the climax to be reached in 1964 with the 150th anniversary of organized Baptist life in this country. If these Baptist groups could actually get together for such an effort, backing it with all-out praying, preaching, personal witnessing, advertising and organizing, we might see the United States swing into the Baptist column numerically. And what Baptists could do, any other major denomination might do.

The larger denominations have departments of city church work which do significant work wrestling with city church problems, particularly that of city evangelism. Denominations are able to foster new churches in our mushrooming suburban areas better than any other agency, but they should be doing more.

Neglected Downtown Churches

Upon denominations largely rests the problem of aiding and encouraging struggling inner city churches saddled with huge buildings and declining memberships. Often these old inner city churches are in the midst of more people and greater needs than ever before, and without their evangelistic ministry paganism closes in on a big mass of people.

Many of the social service ministries with indirect evangelistic influence must look to the denominations for support. Among these are settlement houses, work among foreign groups, student projects, and chaplaincies in public institutions.

Roman Catholics specialize in hospitals in our cities. We need more hospitals under the sponsorship of evangelical denominations. Southern Baptists have done a good work through hospitals in the larger southern cities. But we know of only one local church (First Baptist in Evansville, Illinois) able to own and operate its own hospital. Christian hospitals condition their patients for the evangelistic approach.

Denominational radio and television programs are able to reach many city dwellers with the Gospel. An independent Gospel broadcaster needs a long time to buildup the respectful and responsive listening audience that a denomination has to start with. Lutherans, Southern Baptists, Free Methodists, Mennonites and a few others are doing a good job in the broadcasting field.

When we remember that about 90% of Protestant church members in America belong to just eight or ten leading denominations, we can understand what evangelistic impact these denominations might have, both on urban and rural areas, if they all threw their whole weight into evangelism and missions.

The Interdenominational Thrust

When denominations keep on an evangelical and evangelistic footing, they can make a tremendous impact by cooperative effort. The National Council of Churches of Christ in America is the cooperative agency of about 30 Protestant denominations. While its theology may not be as biblical and evangelical as we wish, yet we must recognize that it does have a department of evangelism which prints literature, maintains radio and TV programs and supports certain types of mass evangelism. Affiliated with the National Council are local councils of churches in practically every American city. It is encouraging to note that these local councils or federations have been backing the Billy Graham campaigns.

If evangelicals, without compromise of theology or conscience, could make their weight felt and voices heard for evangelism in local church councils, a great deal more might be done toward evangelizing our cities. Often the National Council affiliate is the only organized interdenominational channel through which we may evangelize.

The National Association of Evangelicals is another interdenominational organization, conservative in theology and evangelistic in spirit. Among the smaller Protestant communions it has done and is doing a fine work for evangelism, missions and other interdenominational projects.

In addition, the American Bible Society is an interdenominational organization deserving the support of all evangelicals. It accomplishes the basic evangelistic task of putting the printed Word of God into the hands of the people. During 1955 it distributed 14,918,343 volumes of the Scriptures in the United States and abroad. Since its founding in 1816, it has made available nearly one-half billion copies of the Scriptures. Many city people do not possess a Bible. A good evangelistic activity would be to put a Bible or New Testament into the hands of every person who would promise to read it.

Evangelicals might well give thought to the Young Men’s Christian Association. This interdenominational organization was originally evangelical and evangelistic. Its facilities in most cities may still be used by evangelistic organizations and some of its staff members are evangelical Christians. If we could somehow reclaim and redeem every local “Y” for Christ and evangelism, we would do much to reach the boys and men of our cities.

The Independent Thrust

We include in this category all organizations, groups and individuals operating without specific denominational backing but supported by Christians from many denominations. Our century has produced a multitude of independents in the field of city evangelism. If older denominations had remained true to the Bible and to their original doctrines, perhaps most of the independents never would have arisen. But they are here and are doing a big work.

The Bible institute movement belongs to the last 75 years. Every major city in the United States has one or more Bible institutes, and nearly all of them are independent. The total weight of these schools is on the side of grass roots evangelism in the streets, hospitals, jails, factories, missions and churches of our American cities. Every student is trained to be a personal evangelist and a supporter of every sound evangelistic cause. Where American Christianity would be today without the influence of the Bible institutes, it is hard to say.

The rescue mission movement seeks to reach the inhabitants of skid row. Every city has one or more rescue missions to reach these socially disinherited people. Chicago alone has some 25 rescue missions. All could use more financial support, and if to the staff of each mission could be added a Christian doctor, a Christian psychiatrist and a Christian social worker, its power to reach and hold more men and women would be evident.

The Gideons, a traveling men’s organization, seek to put the Bible into the hotels, motels, hospitals and schools. These Christian men are nearly all personal soul-winners. They have done a splendid work.

The Christian Business Men’s Committee International has its group of organized laymen in every citv of any significant size in our land, with many branches abroad. The big burden of CBMCI is to win fellow business men for Christ. This they do through breakfasts, dinners, evangelistic meetings, service men’s centers, distribution of tracts and Gospels and personal evangelism.

Youth for Christ has enjoyed the blessing of God in its evangelistic emphasis. Some of our leading evangelists got their start in Youth for Christ, and thousands of young people have not only been saved through this organization but have dedicated their lives to full-time Christian service. The Hi-C clubs affiliated with Youth for Christ have some 2,000 Bible study clubs in high schools across the country, reaching about 25% of our high schools. Hi-C alone reports some 23,000 high school youth won for Christ last year.

Press And Radio Media

The independent tract publishers such as American Tract Society, the Good News Publishing Company and Moody Press are doing a needed operation in furnishing and distributing evangelistic tracts.

Independent gospel broadcasters, such as Charles E. Fuller, have large listening audiences, and many are turned to Christ both in the cities and country areas. No better means of reaching a total city population has ever been found than broadcasting. Chicago will certainly be under heavier judgment than ancient Chorazin and Bethsaida (Matt. 11:21) if it rejects the Son of God, after having Moody Institute’s WMBI broadcasting the Gospel to it every day for over 25 years.

The Child Evangelism Fellowship seeks to win the children not otherwise being reached for Christ. Christian women open their own homes and invite in the neighboring children to sing choruses, learn Scripture passages and hear simple gospel messages. This organization has world-wide scope.

Inter-Varsity Christian Fellowship endeavors to reach the students on college campuses for Bible study, Christian fellowship and evangelistic projects.

Future Prospect For Evangelism

What more can we say? Time and space prohibit a discussion of the many additional aids to evangelism today—the independent evangelists, evangelistic bands, personal workers groups, Christian publishers, radio stations, churches, tabernacles, gospel halls and Salvation Army citadels, all trying to win the lost in our cities to Christ.

How can we do the job better? More spiritual power is the big need! Let all in these four classifications repent of liberalism, unbelief, worldliness and materialism, wherever these exist, whether in the local church, denominational, interdenominational or independent groups. Let denominational bigotry, rivalry and pride be put away; let group and individual jealousy, bitterness, narrowness and carnality be renounced.

Let us all love God with all our hearts and our neighbors as ourselves; let us pray more, give more, witness more, love one another more, help one another more and join our hands and hearts in evangelizing our cities while we may.

Faris D. Whitesell has served on the faculty of Northern Baptist Theological Seminary for more than 30 years, from 1925–44 as Professor of Evangelism and since 1944 as Professor of Practical Theology and Homiletics. He holds the A.B. degree from William Jewell College, M.A. from Loyola University and Th.M. and Th.D. from Northern. He is author of a number of books in the sphere of practical theology.

- More from Faris D. Whitesell

Cover Story

This Can Happen in New York

George Burnham

If you care enough to pray, a number of incredible things will happen during Billy Graham’s New York Crusade, beginning May 15.

Here are a number of predictions, based on taking God at his word and what he has done in the past—not with an idea of trying to go before him:

1. Billy Graham will tell more people about Jesus Christ during the next six weeks than he has during all of his phenomenal ministry, with the exception of the worldwide radio program, “Hour of Decision.”

An estimated 20,000 will be present for each meeting in Madison Square Garden. Scores of other meetings, will be held daily by various members of the team. The demand for seats will grow and result in several stadium rallies, boosting the possibility of extending the crusade.

(London’s Harringay Arena was filled practically every night for three months after critics laughed that even an orator like Sir Winston Churchill couldn’t fill it for two consecutive nights. A crowd of 120,000 attended the final rally at Wembley Stadium.)

Nationwide Telecasts

Daily radio and television opportunities will take the message into hard-to-reach areas of the huge city, often referred to as the capital of the world because of the United Nations headquarters. Nationwide telecasts from Madison Square Garden over the ABC network from 8 to 9 p.m. each Saturday night, beginning the first week in June, will start with an audience in excess of 20 millions. The number of viewers will show such a startling growth each week that the “gray flannel suit” advertising executives on Madison Avenue, most of whom worship comparative rating charts, will rush new evaluations on the power of God.

“Thank God he’s going off the air at 9 o’clock,” muttered an agency vice-president, without any attempt at reverence, when informed about the program. His show to sell coffee for another sponsor begins at 9.

(In 1955, Mr. Graham spoke from Glasgow, Scotland, over BBC-TV. The audience was estimated at 30,000,000—second only in British history to the number of viewers for the Coronation telecast. Queen Elizabeth and members of the royal family watched the service from beginning to end. She was so deeply moved that she wrote a letter, inviting him to speak at private services in Windsor Castle. In less regal surroundings, teen-agers passed up parties to hear a preacher. Bartenders said men lined their rails and watched for an hour without buying a drink).

Response To Invitation

2. The number of inquirers who respond to the invitation at the close of each message, by the grace of God, will surpass any campaign to date.

From New York’s melting pot of 60 nationalities, the inquirers will represent every phase of society—a name television performer, major league baseball player, playboy, prostitute, business executive, criminal, housewife, teen-age gang leader, etc. The same message, used by the Holy Spirit, will affect all types.

Scoffers then will ask the question: “Will it last?”

Some won’t last. All didn’t last when Christ was doing the preaching. Part of the seed fell on rocky ground and was blown away. Some fell on poor soil and failed to take root. But other seed fell on good earth and grew.

Billy Graham, a fun-loving young baseball player, made a decision to live for Christ over 20 years ago. He has lasted. His buddy, Grady Wilson, was sitting in the choir next to him and made the same decision. He has lasted. People will stand up around the world, look you straight in the eye and testify they have lasted.

Revival In Churches

3. Ministers and church members will be revived. Unity and love will spread as they place Christ first and denomination second, endeavor to help instead of hinder, offer comfort instead of criticism.

(A minister in Great Britain told Mr. Graham: “You are having a serious effect on my ministry. For years I have taught in my church that many of the stories in the Bible are myths, but I realize now that I have never had any power in my sermons. You stand there on the platform night after night and tell these same stories as the gospel truth. And I have seen with my own eyes the power of God as the people get out of their seats and walk to the front.…” The revolution against formalism spread fast among ministers of Britain, most of whom had never given a public invitation for people to accept Christ. One clergyman gave his first invitation and was shocked when 25 people walked down the aisles. Next day, he sought out the crusade chairman and asked, “Now that I’ve got them, what am I going to do?” He was advised to, first, start a Bible class; second, begin a weekly prayer meeting, and then to inaugurate a regular visitation program with the new members doing the visiting.)

(Dr. Marc Boegner, a past president of the World Council of Churches and known in his native France as “Mr. Protestant,” refused to take any part in the five-day Paris campaign. He changed his opinion after talking with two former members of his church who found Christ at the evangelistic services. At a testimony meeting a few weeks later, Dr. Boegner rose to his feet and declared, “I didn’t take any part in the campaign, but I’m sorry that I didn’t. I have been shown very clearly that the decisions were real and I believe they will be lasting. I want to state in public that if Dr. Graham returns to Paris for a campaign, I will be privileged and happy to support the meetings in any way possible.”)

Encouraged Christians

4. The name of Jesus Christ will be for many the biggest topic of conversation on the streets, in factories and offices and on the dimly-lit night circuit of such spots as the Stork Club and Toots Shor’s.

Not all the conversation, of course, will be favorable. But God can use criticism to arouse interest. Sophisticates already are inventing excuses to explain why they are going to attend at least one meeting. The smart, bored set, on the spur of the moment, will make up gay little parties to visit Madison Square and squeeze another laugh out of life. Some will find eternal life. The new existence will mean so much they will tell their friends about it. (A few name performers already are strong boosters of the crusade.)

With Christ brought out into the open, partly through the talk of unbelievers, encouraged Christians will rejoice in the new-found freedom to witness for Christ.

The Press Speaks

5. The effect of the campaign will be felt in many parts of the world.

The press and radio will spread the news from Madison Square Garden to all nations, where thousands have been praying for months. Some of the stories will be written by reporters with suddenly-changed perspectives. They will go to the meetings with clever journalistic phrases of derision running through their heads. Expecting a religious circus of sorts, they will be strangely impressed by the sincerity of the effort, as Cliff Barrows leads the mammoth choir in old songs of the church, as the voice of George Beverly Shea comes rolling from a loving heart and as Billy Graham, carefully avoiding any emotional tactics, paints a clear word picture of man’s need to be born again by the Spirit of God.

Not all the writers will be impressed. A few will jeer to the end. But others will toss their false pride into a cocked hat to publicly surrender their hearts and talents to the Lord.

(At a press conference in India, Mr. Graham was asked to explain about sin, death and eternal life. His answers came from the Bible. As reporters were milling around the room at the end, one walked up to him, stuck out his hand and said, “I want to become a Christian.” … In the press room at Glasgow, two writers were discussing the campaign. “Every night,” one voiced, “Graham says Christ died for me.” A puzzled expression came over his face. He repeated the words, slowly, “Christ died for me.” The Holy Spirit had shot home the meaning. He made a public profession.… England’s most famous columnist, Cassandra, complained that Mr. Graham had all the best of it in a setting of worship and asked the evangelist to meet him on “sinners’ ground.” They met in a pub. Cassandra had beer. Mr. Graham had milk. And they talked. Next day in print Cassandra retracted the disparaging things he had written, saying, “Sincerity and truth are weapons too sharp to oppose”.)

Communist Smears

6. Communists in New York will face the rising threat to their godless way of life by smearing Mr. Graham in any way possible.

(In another city the communist publication said, “We are assured that not a penny for Billy comes from the churches, ministers or countries that invite him to run campaigns. If this is true, then his activity is subsidized by the American Wall Street interests. It is one way or the other. He is spreading what is really a definite anti-Christian and pro-capitalist gospel in the name of Jesus Christ.” The communist paper in Germany, after a meeting in Berlin, gave a detailed eye-witness account of Mr. Graham taking his team to a night club, buying liquor by the case and then getting thrown into jail for trying to slip out without paying the bill.)

The communists evidently are unaware that people laugh at such “whoppers” instead of believing them.

7. Opposition will continue to come from small extreme groups within the Church.

Some of the criticism will fall away as the expected blessings of God on the campaign become too evident to ignore. The jeers will turn to joy for many as God honors the simple preaching of his Holy Word, without pulled punches. Along with Paul, these people will say, “Christ is proclaimed; and in that I rejoice.”

(Two years ago, when Mr. Graham was preaching in Scotland, rumors spread through America that he had compromised his hard-hitting Bible sermons in favor of a modern social gospel more pleasing to man. Dr. John R. Rice, widely-known evangelist and publisher, visited Glasgow to see for himself. After hearing several sermons, he told this writer, “Thank God for Billy Graham and members of his team. He is preaching the gospel of Jesus Christ in all its simplicity, authority and power—like Dwight L. Moody and Billy Sunday. He preaches a plain message leading to a definite point—repentance and faith in Christ.… Have you ever noticed that when a man runs 15 yards in a (football) game, he always seems to have plenty of interference, but when he gets loose on a long touchdown run, he has to get way out ahead of the interference and some of the blockers don’t like to be left behind.… I followed the converts into the counseling room. Billy didn’t tell them what church to join, but he told them to get into a good church where the Bible was preached”.)

Mr. Graham has announced on scores of occasions that he will preach the same kind of sermon in New York. He will go there with no strings attached.

United In Prayer

8. Most important of all, Jesus Christ will be glorified.

Members of the evangelistic team secluded themselves in a home recently to spend a weekend in prayer and meditation. Friday and Saturday were spiritual feasts. On Sunday morning they met for devotions. Dr. Ralph Mitchell, who fills an important role as spiritual counsellor, began to speak. His words went something like this:

“The man was burdened for real revival. He recalled a sermon illustration he had heard about a Christian and a circle. Even though aware that his actions probably would seem peculiar, he drew a large circle in the kitchen of his home, knelt inside and prayed, ‘Oh, God, send a revival to our city and let it start in me.’ He spent hours there pleading with God. His wife had seen him pray many times, but didn’t quite know what to think when she came home and found him kneeling in the circle. After he explained, she said, ‘You have room in there for me.’ They prayed together. Later, their daughter arrived and asked what was happening. She listened quietly before saying, ‘There is enough space left for me.’

“They prayed for revival, with each asking, ‘Let it begin in me.’

“From the prayers of this united family came the beginning of a great revival in that city.”

Dr. Mitchell paused for a moment, then continued:

“In my mind’s eye, I am going to draw a circle here on the floor.”

He dropped to his knees and prayed, “Oh, God, send a revival to New York and let it begin in me.”

Billy Graham was sitting at the back of the room. He rushed to the front and fell on his face before God. Nineteen persons were present. Within seconds, all were kneeling in the unseen circle, with each pleading, “Oh, God, send a revival and let it begin in me.”

A Broken Heart

It was an unforgettable moment. Members of the most publicized team in the history of evangelism prayed, wept and confessed.

Mr. Graham, visibly affected, spoke for a few moments before the closing:

“You men know that I am not very emotional, but while we are here I want to confess that as late as one month ago my heart had grown cold. I didn’t have the passion and love that I should have had for the souls in New York. I don’t know why. Maybe some of the criticism centered around the campaign got into my heart unawares and brought on the coldness. On a mountaintop in North Carolina, alone before God and deeply troubled, I told him that I couldn’t go to New York without tears for the lost and love for all people. In my prayers I asked the Lord to break my heart—no matter how awful the consequences might be, no matter how dear the loss.

“A week later God answered my prayers. He broke my heart and filled it with compassion, without making me go through the pain of a close personal loss.”

These are the men who are going to New York for a crusade which can, under God, be the most significant and far-reaching event within Protestantism in our generation.

Dependent Upon God

The men are talented and superbly trained, but they will go, in their own words, totally dependent upon God.

Mr. Graham will give all the praise and honor and glory, without hesitation and before any group, to Jesus Christ. Better than anyone else, he knows that the organization and publicity will amount to nothing unless the power of God falls. A warning ever before him will be, “It is not by might nor by power, but by my spirit, saith the Lord,” and, “My glory I will not share with another.”

Greater things than the few listed here can happen in New York.

They will happen … if you care enough to pray—without ceasing!

George Burnham, news editor of Christianity Today, has covered all major Billy Graham campaigns abroad the last three years for as many as 600 secular and religious publications. His two books on the world tours are entitled Billy Graham: A Mission Accomplished and To the Far Corners. Burnham, formerly with the Associated Press and The Chattanooga News-Free Press, will record significant highlights of the New York Crusade for Christianity Today.

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Cover Story

Universalism

G. C. Berkouwer

Theological problems sometimes have a way of rising with urgent contemporaneity without any specific way of accounting for them. Many historical factors can contribute to their rise; the underlying spirit and mentality of a given era can form a point of contact with various specific ideas that are thrown out at that time. Recent discussions about universalism present a theological problem of this sort. The doctrine of universalism is also called the doctrine of apokatastasia, the restoration of all things and redemption for all men. This doctrine is at present high on the agenda of theological debate. It is urgent, as always, because it is a genuinely existential problem. Since it is concerned with all men, it includes us. This is why universalism has a certain compelling quality that touches us all.

Salvation for all men: this is the thesis of universalism. One day the bad dream of sin will be over. We shall all rise and go back to our father and home. There is, to be sure, a powerful resistance to the grace of God in the world. There is rebellion and a hardening of hearts. But sin’s rebellion shall be done away. This is not to suggest that sin and unbelief are not taken seriously in universalism. It is not to say that according to universalism man has not earned God’s judgment. It does mean, however, that the grace of God shall triumph in the end and break down all resistance. Universalism proclaims the glorious victory of divine grace. This is the thought that will not down. Though ancient forms, such as given by Origen, are rejected, the main motif continually returns to brace the human spirit. Contemplating the final end of the ways of God, universalists cannot imagine that there can be any other than this good ending for the human drama.

Palatable To The Heart

It is understandable that this doctrine recurrently exercises strong influence in theological thought. It is palatable to the human heart. For our hearts find it hard to take the judgment of God upon human sin with complete earnestness. With a kind of universalistic optimism, it is considered unthinkable that God’s love should not triumph. Dr. J. A. T. Robinson, for example, ended an article which he called “Universalism—Is It Heretical?” with these words: “Christ, in Origen’s old words, remains on the Cross as long as one sinner remains in hell. This is not a speculation: it is a statement grounded in the very necessity of God’s nature. In a universe of love there can be no heaven which tolerates a chamber of horrors, no hell for any which does not at the same time make it hell for God. He cannot endure that—for that would be the final mockery of his nature—and he will not” (Scottish Journal of Theology, 1949). This statement drew a reply from Dr. T. F. Torrance for whom the argument of Robinson seemed too simplistic. “Dare we go behind Calvary,” asked Torrance, “to argue our way to a conclusion which we could reach by logic, and which would make the Cross meaningless?” What, he asks, must we think of the Scripture passages “which declare in no uncertain terms that at the last judgment there will be a final division between the children of light and the children of darkness?” This is typical of the kind of discussion that universalism arouses: it is never abstract, but is always charged with emotion, for it has to do with the love of God. Is universalism not “the very necessity of God’s nature?” asks Robinson. And is it not self-evident and forced upon us? Is God’s love not almighty and triumphant even over the dark rebellion of the human heart? “Its will to lordship is inexhaustible and ultimately unendurable: the sinner must yield.”

The discussion of universalism has also been carried on in Germany and Switzerland. Wilhelm Michaelis wrote a book in 1950 called, Universal Redemption: The Good News of the Grace of God, in which he attempted to give universalism an exegetical basis. But perhaps the weightiest discussion about universalism has centered around Karl Barth. Barth has insisted many times that he rejects the doctrine of universalism. Yet, Emil Brunner has declared that Barth teaches the most radical form of universalism that has ever been proposed, more far-reaching than that of Origen. This is not the place to enter into this discussion, but it is enough to remind us how minds are being moved by the doctrine of God’s final purpose.

Significance Of Unbelief

We will limit ourselves here to one question: the relationship between universalism and the preaching of the Gospel. This is the urgent question that concerns every one who would preach. For what is the significance of preaching, granted the truth of universalism? If we can reason from the “necessity” of the nature of God to the conclusion of the universal triumph of divine love, what must we preach? This is the decisive question that is asked more and more frequently within the contemporary discussion of universalism. Must we, in preaching, inform the people of this “logical” conclusion; is this the preaching of the Gospel? According to universalism, we are driven to ask, is preaching a factual communique instead of an urgent message which places aweful responsibility on the hearer and calls him to a decision? It is not surprising that certain Scripture passages are much in the discussion. For example, the word of our Lord in John 3:36, “He that believeth on the Son hath everlasting life and he that believeth not shall not see life, but the wrath of God abideth on him.” Thus, the discussion concentrates on the character of the Gospel message.

Universalism does indeed attempt to show that its doctrine also has room for a kind of preaching that sets men before responsibility, but it is not clear how the communique regarding the necessity of God’s nature leading to universal redemption can bring man to feel the need for making an important decision. Is the human choice—belief or unbelief—really important in universalism, if God in his love actually cannot be anything else but merciful to all men?

Urgency Of Decision

It is natural that there is also a good deal of discussion about the teaching of Scripture regarding the future, about the final judgment and the coming of Christ, in short about the eschatological message of the Gospel. But what was the message of the evangelists of the Kingdom of God? Was there not a tension in their message, an urgent appeal to a decision, a call to a decisive choice? Is there really not the terrible possibility of both belief and unbelief according to the Bible? Is there not a danger that we draw conclusions out of the well of human optimism which are really totally different from the original Gospel? When the Church rejected the teaching of Origen, it was not prompted by a lack of feeling or a failure to appreciate the love of God or the power of the Spirit. It only refused to tone down the command to go into the world with the Gospel of the cross and the resurrection, a Gospel full of responsibility, calling and pleading. No, the Church was not calloused in the regions of its heart. Pharisees exclude people because they do not fit into their categories of righteousness. But the Church preaches a broad Gospel, Christ as a door that is really open. It preaches the seriousness of the Gospel whose content is the Cross, a stumbling block and an offense. This was the seriousness that Simeon saw when, filled with the Spirit, he said, “Behold, this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against” (Luke 2:34).

Earnestness Of Preaching

Thus, the Church upholds the earnestness of preaching which demands a decision concerning the “kindness and love of God our Saviour toward men” (Titus 3:4). It will not be led to a conclusion that, dislodged from the historical cross, proclaims a divine “necessity” which is self-evident and which ultimately takes the edge of reality away from redemption. The Church is not to speculate but to preach. For “how shall they believe in him of whom they have not heard; and how shall they hear without a preacher?” (Rom. 10:14).

It is no accident that the discussion about universalism is concentrated on the preaching of the Gospel. For here is where it must appear whether or not the Church has understood its command. Its command is not to investigate into the secrets of God, not to soften the Gospel into a communique informing the world that everything is going to come out all right in the end. Its command is to let the voice of the Cross resound through the world with its summons to faith and repentance. This is the only “necessity” which is allowed in our preaching, the “necessity” which Paul felt when he said: “for necessity is laid upon me; yea, woe is me if I preach not the Gospel” (1 Cor. 9:16).

When the Spirit was poured out on all flesh, when Peter preached and thousands turned to the light, an urgent appeal went out: “And with many other words did he testify and exhort, saying, ‘Save yourselves from this untoward generation’ ” (Acts 2:40).

G. C. Berkouwer is the peer of evangelical theologians in our day. Professor of Systematic Theology at the Free University of Amsterdam, he has provided our generation with the most extensive theological effort next to Barth’s Church Dogmatics. Berkouwer’s Studies in Dogmatics are now in process of translation in 18 volumes. In his most recent work, The Triumph of Grace in the Theology of Karl Barth, he deals fully with the universalistic tendencies of Barth’s theology.

- More from G. C. Berkouwer

Cover Story

Can Billy Graham Slay the Giant?

Edward John Carnell

Billy Graham has made elaborate preparations for the New York Campaign. This is only natural, for New York City is the cultural and economic center of the world. It is the home of the Metropolitan Opera and the vast financial interests of Wall Street. Name anything essential to the human venture and it seems that New York City can boast of it in a superlative degree. This complex metropolis is a veritable Goliath. Billy Graham has his sling and his smooth pebbles from the stream, but what are these against the granite towers of Manhattan?

But more exciting for the Christian community, the New York Campaign brings Billy Graham to the very doorsteps of Reinhold Niebuhr. This leads to an interesting question. If Reinhold Niebuhr has not succeeded in stirring New York City for Christ, what chance has Billy Graham? The issue is not academic. It involves the very essence of Christianity.

Billy Graham defends Christian orthodoxy, while Reinhold Niebuhr defends Christian realism. Orthodoxy mediates problems of man and history from the perspective of Scripture, while realism mediates problems of Scripture from the perspective of man and history. This is the difference between these two positions, but how does this difference work itself out in practice?

Modern Man’S Need

Since Reinhold Niebuhr restricts himself to issues arising out of modern life, he enjoys a provisional advantage over Billy Graham. Realism subjects theology to very severe tests. Unless a doctrine answers to the religious and moral needs of twentieth-century man, it is cast into the fire and burned. This is one reason why young seminarians often find realism intellectually more stimulating than orthodoxy. Judged by the contemporaneity and dexterity of realism, orthodoxy seems unimaginative and vapid.

Reinhold Niebuhr’s theological abilities were verified when he delivered the celebrated Gifford Lectures. The Lectures called for a critical interaction with issues which concern cultured people in an age of great anxiety. Reinhold Niebuhr rose to the occasion with acceptable skill. He succeeded in challenging human pride on every level of life. His finished work The Nature and Destiny of Man is now the systematic theology of Christian realism.

Problems Of Relevance

It is this prophetic defiance of religious and moral complacency which keeps Reinhold Niebuhr in the forefront of theology. Orthodox theologians often become so devoted to hallowed forms that they shrink from participating in the modern Christian dialogue. They rarely succeed in relating Christianity to the peculiar difficulties rising out of contemporary life. Furthermore, orthodoxy’s reliance on revelation tempts it to overlook, if not forthrightly defy, the relative insights of science and philosophy. This partly explains why orthodox scholarship is often a full generation behind the times. It also helps explain why the theological leadership has been caught up by Christian realism. While orthodoxy is distracted by such questions as whether there is any common ground between Calvinists and Arminians, or whether the Church will be raptured before or after the tribulation, Reinhold Niebuhr is quietly constructing a systematic view of sin, mercy and the total creative and destructive possibilities of man.

Since he is such an astute observer of human nature, Reinhold Niebuhr has developed a rather profound insight into the polarity tension between law and grace. Orthodoxy usually supposes that the law of love is only a convenient summary of the Ten Commandments. Reinhold Niebuhr scores this as a capital theological error. He properly contends that Jesus Christ gave substance to ideal human nature by actuating the terms of love. Only love can comprehend the self-transcending limits of human nature. Reinhold Niebuhr’s insight into the essence of love is so broad in scope and so exact in detail that the dialectic of law and grace impinges on every area of human experience. The total enterprise of man is simultaneously inspired and judged by the heights of love in Christ Jesus.

I cheerfully acknowledge a personal indebtedness to Reinhold Niebuhr. It was only as I studied Christian realism, long after I graduated from seminary, that I began to sense the power of pride and pretense in my life. Orthodoxy has an easy conscience about its own sins because it does not understand the connection between Christ’s active obedience and the total creative and destructive possibilities of man.

The Relevance Of Realism

But back to the problem of the New York Campaign. Since Billy Graham defends the traditions of orthodoxy, it would seem that his prospects of stirring Manhattan for Christ are not very good. But this need not necessarily be the case and for a very convincing reason.

When the man on the street asks about the plan of salvation, he receives very little precise guidance from the theology of Reinhold Niebuhr. This, I assert, is the grand irony of Christian realism. Reinhold Niebuhr can prove that man is a sinner, but man already knows this. Reinhold Niebuhr can develop the dialectical relation between time and eternity, but this is beyond the tether of a dime store clerk or a hod carrier. When it comes to the acid test, therefore, realism is not very realistic after all. A concrete view of sin converts to an abstract view of salvation. And all of this is a direct fruit of realism’s decision to mediate problems of Scripture from the perspective of man and history. For example, Reinhold Niebuhr does not speak about Christ’s literal cross and resurrection at all. He speaks, at most, of the “symbols” of the cross and the resurrection. But of what value are these symbols to an anxious New York cabby?

The Relevance Of Orthodoxy

Billy Graham has no fear of New York City. Like David of old, he confronts his Goliath in the name of the Lord God of Israel. His sermons are drawn from the clear teachings of Scripture. He deems human speculation as flax before the flame. When Billy Graham rises to speak, he patterns his words after those of the Apostle Paul. “For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve” (1 Cor. 15:3–4, R.S.V.).

Billy Graham may not succeed in relating the biblical message to the total life of modern man, but he does succeed in telling a sinner how to go to heaven. God made a covenant with Abraham, and the blessing of this covenant is Christ. “Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many; but, referring to one, ‘And to your offspring,’ which is Christ” (Gal. 3:16, R.S.V.). Since God found none with whom he could enjoy fellowship, he began a new race of righteous men through the resurrection of Christ. Christ invested human nature with perfection by living a sinless life. He offered up this perfection as a vicarious sacrifice. The cross of Christ makes it possible for a holy God to receive penitent sinners into fellowship. “It was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus” (Rom. 3:26, R.S.V.). Here, perhaps, is the clearest line of demarcation between orthodoxy and realism—and Billy Graham knows it. Orthodoxy teaches that Christ propitiated an offended judicial element in the character of God. Realism does not. Moreover, orthodoxy contends that this difference decides the gaining or losing of the Christian gospel.

If a student of theology wants to examine the complex relation between law, grace and human freedom, he may find Christian realism more rewarding than Christian orthodoxy. After Billy Graham has reviewed the plan of salvation, he has very little to add. Billy Graham has not been to seminary. He has no criteria by which to measure the shades of better and worse in the complex systems which vie for the modern mind. And his weakness pretty well sums up the weakness of orthodoxy itself. Orthodoxy tries to relate Scripture to the more technical phases of science and philosophy, but its efforts are seldom very profound. Orthodoxy does not know enough about modern presuppositions to speak with authority. Publishers confront such a paucity of first-rate orthodox literature that they must fill out their lists by reprinting the works of older apologists and divines.

Let us bear one thing in mind, however. When we say that Billy Graham does nothing but make the plan of salvation clear, we intend to pay him a gratifying compliment. As one studies the Book of Acts, one finds that the apostles devoted most of their energies to this same task of clarification. Thus, if orthodoxy is naive, so were the apostles. What is the work of an evangelist, if not to tell sinners how to be saved? Billy Graham preaches Christ in such clear and forceful language that even a bartender can find his way to the mercy seat. This is why the multitudes discover a power in Billy Graham which they miss in Reinhold Niebuhr. Billy Graham may know little about the inner technicalities of theology, but he does rest in the full and undoubted persuasion that Christ was delivered for our offenses and was raised for our justification. And this is the good news that repentant sinners are waiting to hear. The common man is weary of theories; he is hungry for the gospel; he craves a firm note of authority. And Billy Graham meets this need. He stands before the anxious multitudes and thunders, “Thus saith the Lord!”

Despite its anachronisms and inconsistencies, therefore, orthodoxy remains a stronghold of biblical Christianity. It puts first things first. It preaches that “without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22, R.S.V.). If the church fails to tell sinners how to be saved, of what final value is anything else that is said?

Realism’s diagnosis of human sickness is profounder than that of orthodoxy. No one can safely question this. But it so happens that sick people are more anxious to get well than they are to learn how sick they are. And since this is the case, it may turn out that Manhattan’s granite towers will offer little final resistance to the message of Billy Graham. There are no giants in the sight of God.

Edward John Carnell holds the Th.D. and Ph.D. degrees from Harvard Divinity School and Boston University respectively. He is author of The Theology of Reinhold Niebuhr and other works, and contributed a chapter on “Niebuhr’s Criteria of Verification” to the Niebuhr volume in The Library of Living Philosophy. His latest work, Christian Commitment, will soon be published by Macmillan. Since 1954 he has been President of Fuller Theological Seminary.

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Theology

Review of Current Religious Thought: April 29, 1957

John H. Gerstner

In the current issue of Pastoral Care attention is called to the centennial of the birth of Sigmund Freud (1856–1939). The Rev. Kenneth H. Rogers, Ph.D., tells something of the life of the famous Austrian Jewish psychoanalyst and his present significance for religion. Freud was a man of deep feeling who seldom revealed it, although control was often difficult for him. He was a good husband and an exemplary father of his six children. Professionally, he began as a neurologist and achieved distinction before he turned his attention to hypnotism in 1895. “This led to the use of the method of ‘free association’ as a cathartic technique in working with neurotic patients. The great turning-point came with Freud’s intuition that ‘free association’ was not really free, but determined in every possible respect.”

The above experience led to his first fundamental principle in psychoanalysis, namely, that all mental phenomena are completely determined. All abnormal behavior was but an inhibition or distortion of this normal deterministic pattern; this was his derivative second principle.

The nature of this psychological deterministic pattern as being oriented in the libido, which is usually taken as basically a sexual drive, has been regarded as uncongenial to Christian thought. Certainly Freud himself was hostile to religion. But Dr. Rogers feels that we may distinguish between the man and his method and use the latter for religious purposes. (One cannot help feeling that the religious Freudians are betraying a “sacred” trust of their dead master.) In any case, the enlightening article is rather provoking in not explaining quite what this area of cooperation between psychoanalysis and religion (especially Christianity) is. A system developed by an intelligent man who used it in lieu of, or against, religious theories, cannot now be taken captive by religion without some more convincing justification than is here given.

The question of the nature of God and gospel makes the brilliant analysis of the present trend to religion on college campuses, by Lewis W. Spitz (“Jerusalem and Athens: A Tale of Two Cities” in The Lutheran Scholar, January 1957) all the more intriguing. After a survey of considerable evidence of a return to religion in the colleges, Dr. Spitz warns: “There is, it should now be obvious, no cause for a premature celebration of Christendom over the return to religion on the campus. But therein lies the challenge.” A return to religion may be good, depending on what religion. The professor then makes some suggestions especially appealing to Lutheranism which he calls American Protestantism’s “secret weapon” (quoted from Professor Sidney Meade).

Speaking of Lutheranism reminds us of a strong statement that this theology, though it has sometimes adopted episcopal government, has never regarded it as essential (Ragnar Askmark, “The Lutheran Church and Episcopal Succession” in The Lutheran World, September 1956). At the same time the Episcopal Church organ, Living Voice, gives notice that the Church of South India is in danger precisely because it is apparently playing free and loose with this essential of the church (April 7, 1957). “A warning that the Episcopal Church is faced with decisions that might well lead to serious rifts was expressed by the Rev. Canon Albert J. du Bois, executive director of the American Church Union. Canon du Bois … said he was referring specifically to recommendations concerning the relationship of the Church to the pan-Protestant Church of South India.…” In the ensuing report, evidence of departure from the Episcopal view of the bishopric plus laxity in doctrine are the chief grounds of the present anxiety. [The Ordinal of the Book of Common Prayer requires unequivocal adherence to Christian doctrine, belief in Catholic sacramental doctrine and belief in Catholic Orders—requirements which the C.S.I. ministry did not fulfill.] Canon du Bois said his criticism was offered along the lines of the purpose of the ACU “to uphold the doctrine, discipline and worship of the Episcopal Church; to extend the knowledge of the Catholic faith and practice of the Church,” and “to maintain unimpaired the position of the Episcopal Church as an integral part of the whole Catholic Church of Christ.”

These two notes, a Lutheran insistence on the dispensability of episcopal order and an Episcopalian insistence on its indispensability, point up the fact that the acids of modernity have not eaten away this ancient bone of contention.

- More from John H. Gerstner

Books

Book Briefs: April 29, 1957

Historical Apologetic

Thales to Dewey, a History of Philosophy, by G. H. Clark. Houghton Mifflin, 1957. $5.00.

A sound scholarly text on the History of Philosophy in the light of the Word of God has long been desired by Christian teachers and students. The present work by Professor Gordon H. Clark is admirably suited to meet this need. Solid scholarship and biblical faith appear in this volume, not in juxtaposition, but fused into a unified whole. Chapters five and eleven, titled respectively “The Patristic Period,” and “Contemporary Irrationalism,” are representative of the book as a whole in this important respect.

The discussion of the Patristic period opens with the drawing of a clear-cut contrast between Paganism and Christianity. A careful analysis of the logic of the terms “transcendent” and “immanent” serves to clarify the contrary opposition between Greek Immanentism and Hebrew Transcendence. The Scripture doctrines of Creation and Revelation stand out sharply against the background of Greek Philosophy even at its best in Platonism and Stoicism. Alleged resemblances between the latter philosophy and the New Testament are exposed as superficial and attempts to find Pauline theology in Paganism are weighed and found wanting. The cogent argument brought against the claim that Paul taught ascetic dualism is the apostle’s opposition to the heretics at Colossae who lived by the evil maxim “Touch not, taste not, handle not”. Equally pertinent in relation to the assertion that Paul was a mystic is the observation that Paul’s visions, unlike those of Plotinus, were full of subjects and predicates. “And the things known, the doctrines revealed are not echoes of Greek philosophy or mystery religions” (p. 194).

The distance between the first and the twentieth century may appear immense. Yet modern irrationalism re-enacts the “failure of nerve” that marked the closing centuries of antiquity. Professor Clark sketches the line of development from Hegel the last great Rationalist of modern times, to Marx and Kierkegaard on the one hand, and on the other, through French positivism to Pragmatism culminating in the Instrumentalism of John Dewey.

No attempt is made to present an exhaustive account of the development since Hegel. Any presentation of living philosophers is disclaimed, although an exception is made by way of a reference to the dialectical theology of Emil Brunner and its kinship with the atheistic Existentialism of Sartre and Heidegger. Heidegger, incidentally, disclaims this label which Sartre vaunts. A future edition of the book would be enriched by a fuller discussion of Existentialism as the most radical expression of Irrationalism. At the same time, many contemporary readers would appreciate some reference to a more rationalistic thinker, Ludwig Wittgenstein and the movements of linguistic analysis dependent on his work which exercise a predominant influence in the English speaking philosophical world today.

A sacrifice of breadth was no doubt required for the achievement of a measure of depth in a necessarily limited study of a number of difficult thinkers. Post-Hegelian German thought is illustrated by the views of Schopenhauer, Strauss and Feuerbach. In reference to Strauss, the mythologizing theory is timely in view of the discussion of de-mythologizing the New Testament stirred up recently by Bultmann under the influence of Heidegger’s philosophy. Unbelief can attach itself as readily to an irrationalist as to a rationalist philosophy.

More detailed treatment is reserved for Marx, Kierkegaard and Nietzsche, as befits the stature and influence of these thinkers. Hegel’s dialectic with its repudiation of fixity in the world or in thought profoundly influenced the three notwithstanding their violent antagonism to Hegel’s rational absolute. Marx shares Hegel’s collectivism, which is anathema to Kierkegaard and also to Nietzsche, whose Superman is explained to be a type of superior individual such as Caesar of Napoleon. Marx and Nietzsche are avowedly anti-Christian, while Kierkegaard champions Christianity to the extent of condemning the established Church for its satisfaction with externals without the life of the cross. Yet Kierkegaard’s intensely Christian feeling embodied itself in the language of Hegel’s dialectic. The result was the extravagant identification of truth with subjectivity which has inspired dialectical theologians and existentialist philosophers in the twentieth century. The logical incongruity of such sceptical subjectivism is pointed out together with the religious consequence that an idol would be as satisfactory as God, if objective truth were indifferent in relation to subjective feeling. The critique of Kierkegaard’s subjectivism is an application of a general principle which Dr. Clark wields against every form of Scepticism. The principle is that as soon as Scepticism makes any assertion, it destroys itself, since its essence is the refusal to assert anything. Dialectical materialism is thus refuted by pointing out that if thought is the natural product of the brain, there is no reason to believe that ideas of dialectical materialism are more natural or more true than others. Nietzsche’s theory of evolutionary rationalism is disposed of by showing that if it is true, it must be false.

The logical law of non-contradiction likewise discredits Pragmatism as developed by James, Schiller and Dewey. Yet, the reader will find himself spared any sense of monotonous repetition. The same principle is variously applied in accordance with the variety of forms that irrationalist thought assumes and the argument is rendered charming by ironical turns, of which the remark that “solipsism is pragmatically indistinguishable from pragmatism” (p. 512) appears to be one of the most subtle instances.

The analysis of John Dewey’s philosophy is an appropriate termination to the work, not because of any reason for holding Dewey to be the ultimate in the history of philosophy, but rather because of the uncanny influence for evil that his philosophy has exercised in education. Dewey’s disciples have been superficial in comparison with their master, but Dewey himself, despite the delicacy of his dialectic, is as devoid of foundations that endure as any other irrationalist thinker.

This chapter reminds the reviewer of the late J. Gresham Machen’s analysis of the anti-intellectual character of modern liberalism in philosophy and religion. In professing Protestantism today, Modernism and Neo-orthodoxy alike rest on philosophical foundations which are destructive of the intellect. Conservative theology which subjects man’s reason to the authority of the infallible Word stands alone also in ascribing to the intellect its God-given dignity. The present volume, therefore, is no mere textbook of the history of philosophy. It is a masterpiece of historical apologetic for the faith once delivered to the saints.

WILLIAM YOUNG

Five Martyrs Of Acua

Through Gates of Splendor, by Elisabeth Elliot. Harper Brothers. $3.75.

“September, 1955, was the month in which Operation Auca really started, the month in which the Lord began to weave five separate threads into a single glowing fabric for His Own glory. Five men with widely differing personalities had come to Ecuador from the eastern United States, the West Coast and the Midwestern States. Representing three different faith missions, these men and their wives were one in their common belief in the Bible as the literal and supernatural and perfect word from God to man. Christ said ‘Go ye’; their answer was ‘Lord, send me.’ ”

So begins chapter nine in this moving portrayal of the lives of the five young missionary martyrs of Ecuador. Through the first eight chapters, Elisabeth Elliot (herself one of the five missionary widows) has skillfully traced the events in the lives of these consecrated young men that led up to this time when the “five scattered threads” began to draw together to form the picture that, in January, 1956, focused the attention of the world on a little sandy beach in Ecuador beside a river called the Curaray.

In the 10 chapters that follow she describes the careful, prayerful preparations leading up to the first personal contacts with the savage Aucas; the encouragement that came when the Aucas responded with gifts to the friendly overtures of the missionaries; and finally the “Silence” (chapter 18) of that fateful day when radio contact ceased.

Skillfully written, fast-moving, Through Gates of Splendor is more than just a book; it is a spiritual experience. Writing with dignity and restraint, never descending to a level of self-pity or excessive adulation, Mrs. Elliot draws on her own intimate knowledge of the details of Operation Auca, along with that of other widows, as well as the heart-outpourings from the diaries and letters of martyred missionaries Jim Elliot, Ed McCully, Peter Fleming, Nate Saint and Roger Youderian. One almost feels that he stands “on holy ground” as he is allowed to look into the diaries—and indeed into the hearts—of these missionary heroes and see their devotion to Christ, their utter death to self, their compassionate desires to reach those who have never heard the Gospel.

Complete with 64 pages of pictures, sparkling with vivid descriptions of native speech, dress and customs, Through Gates of Splendor is 256 pages of engrossing reading. But always the reader is gripped with its deep spiritual message. Between its lines and behind its pages there seem to ring out five strong young voices with the words they sang only a few hours before they laid down their lives for Christ and the Aucas for whom He died:

“We rest on Thee, Our Shield

and our Defender,

Thine is the Battle, Thine

shall be the praise

When passing through the gates

of pearly splendor

Victors, we rest with Thee

through endless days.”

LARRY WARD

Fertile Ideas

Prayer and Life’s Highest, by Paul S. Rees. Eerdmans, 1956. $2.00.

The six chapters of this slender volume by the Pastor of the First Covenant Church of Minneapolis discuss prayers of the Apostle Paul under the headings of Mastery, Excellency, Consistency, Sanctity, Expectancy and Serenity. These are not ordinary devotional readings, designed to preface periods of prayer but solid materials which ought to be read and reread by those in quest of the deep things of the Spirit of God. Nearly every page suggests fertile ideas for sermons or discussions concerning prayer, but not in the neat outline form that can be utilized with scant preparation. Rather by suggesting fresh interpretations and applications, the chapters will stimulate the reader to further study by which he can develop his own exposition of these important topics. Though the reputation of Dr. Rees as a preacher and writer has long been an enviable one, this book even surpasses his usual excellence. It may well have taken form during the London crusade, when the author as special preacher to British pastors, witnessed anew the great power of prayer. At least it reflects a liberty and freedom that a pastor seldom enjoys to this degree within his own parish. A master in the use of the English language, Dr. Rees writes with facility and spiritual power, revealing a breadth of knowledge and penetrating insight into the best literature, both sacred and secular. The volume abounds with fresh and telling illustrations, choice quotations and exegetical and expository passages, all presented without the moralistic or didactic tone that mars so much writing in this field.

To indicate the intellectual and spiritual vigor of this book one paragraph is quoted from the initial chapter, dealing with the prayers of the apostle for the Ephesians:

“Prayer for masterful living—that’s what we have here. Prayer for Christians that they may find in Christ, since they cannot find it anywhere else, the ability to cope with life, to beat down the ‘principalities and power,’ to turn back the onrush of temptation, to outwit the machinations of the devil, to subdue and regulate the instinctual drives of human nature, to fasten to the Cross the false ego that so stubbornly resists its doom—what prayer for mastery this is!”

This is a book that should win an honored place in prayer literature. To the present reviewer, at least, it seems destined to become a classic and perhaps some day to be numbered with the writings of Alexander Whyte, Andrew Murray, A. J. Gordon and John Henry Jowett.

ERIC EDWIN PAULSON

Pulpit Master

500 Selected Sermons, by T. DeWitt Talmadge. Baker, 1956. $4.50.

A reading of the sermons of great pulpit masters of the past serves forcibly to remind us that timely preaching is always that preaching which is concerned with the timeless themes.

Though preached during a stirring period of great conflict and change, the sermons of T. DeWitt Talmadge still today seem to be speaking to our contemporary situation. Some of the themes of the sermons in this volume under review are “The Gospel of Health,” “Surgery without Pain,” “A Helpful Religion” and “The Dangers of Pessimism.” These sound almost like some of our “peace of mind” and “power of positive thinking” sermons today, yet they are all presented within the framework of real, solid, enduring theology.

In Talmadge’s heyday evolution and the new critical views of the Bible were to the fore in the thinking of the popular man. Talmadge took up his cudgels and went to work in behalf of the “splendors of orthodoxy.” How he fought the battle in his day is seen in such sermons in this volume as “The Monarch of Books,” “The Guess of Evolution,” “Revision of Creeds,” “Expurgation of the Scriptures” and “Slanders Against the Bible.” Something of his approach can be understood from these words with which he opened his sermon, “Splendors of Orthodoxy”:

A great London fog has come down upon some of the ministers and some of the churches in the shape of what is called ‘advanced thought’ in biblical interpretation. All of them, without any exception, deny the full inspiration of the Bible. Genesis is an allegory, and there are many myths in the Bible.

Still relevant to our day of revolution in biblical theology, is it not?

One of the great problems facing us today is the matter of communication. How shall we communicate the truth of God to modern man? The scholars are seeking to find a new vocabulary that can speak in the dimension of revelation. These sermons of Talmadge unveil the secret of communication. It is not in new words, but in preaching the old words in a down to earth, practical, everyday way that will help people. Rather than preaching in precise theological terms, Talmadge painted word pictures of truth that impressed themselves on the hearts of men.

T. DeWitt Talmadge was one of America’s most influential preachers around the turn of the century. He preached to great crowds in “The Central Presbyterian Church of Brooklyn, N. Y. and millions more were reached through the printing of his sermons in the newspapers. Five hundred of his best sermons are now being printed in ten double volumes by Baker Book House so that Christians of today may be guided and inspired by the successful pulpit message and methods of this great preacher of the last century. This double volume III–IV contains 54 sermons of the series and the themes with which they deal are all very much to the fore in the Christian life of our day.

The rhetoric of this pulpit master loses something by being printed rather than preached, and the style is not what our newspaper type minds are used to, but these messages still have meat and will nourish us in our stirring times which are not so far removed from those of Talmadge.

W. G. FOSTER

Scholarly Commentaries

The Epistle of St. Paul to the Galatians, by Lightfoot. Zondervan, $3.50. St. Paul’s Epistle to the Philippians, by Lightfoot. Zondervan, $3.50. St. Paid’s Epistles to the Colossians and to Philemon, by Lightfoot. Zondervan, $4.50.

Scholarly commentaries on the Greek text of the letters of the Apostle Paul are not being produced by British and American scholars today. Because of this the serious student of the Scriptures is forced to turn either to the works of German and Dutch scholars (if he is able) or to the works of past generations. It is to supply this latter type of demand that the Zondervan Publishing House has reprinted these three commentaries of the Cambridge scholar, J. B. Lightfoot.

Dr. Lightfoot was a colleague of the well-known New Testament scholars Westcott and Hort, and his commentaries in the “Macmillan Series” on the books of the New Testament and the Apostolic Fathers have been in constant demand from the time they first appeared 90 years ago right down to our own day. In the books before us we have a good deal more than just a commentary, and this is perhaps what has made them so valuable to serious students. The questions of Introduction are made to live. Exactly who were the Galatians, where and in what condition was Paul when he wrote to the Philippians, what was the nature of the heresy at Colossae? Lightfoot’s style is energetic, arresting and lively as he considers these matters that in some commentaries are as dry as dust.

In the body of the commentaries there is full and ample discussion of the exegetical problems involved, and the thoroughness of the author’s acquaintance with the Greek classics, as well as the language of the New Testament, is soon apparent. If one is interested in knowing what the Greek text of the Apostle Paul says, he won’t find many who know and sympathize with the language and thought of the apostle better than Lightfoot.

But not the least interesting part of each commentary is the appendix where one finds in the Commentary on the Galatians two long dissertations, one on the Brethren of the Lord, and one on Paul’s relationships with Peter, James and John. In the Colossians and Philemon is an appendix on the Essenes and their relationship to Christianity, a subject that will be increasingly discussed in the light of the new knowledge of the Qumran community. And in the commentary on the Philippians there is a brief comment on the relations of Paul to the Stoic philosopher Seneca, and then a 90 page essay on, “The Christian Ministry.” This latter has been bound separately in past years and has been highly prized by those whose persuasion in matters of church polity is Episcopalian. It is definitely of a “low-church” character and could be read with profit by all those who seek light on the nature of the ministry and priesthood in the early church.

It should be clearly stated that Lightfoot’s commentaries are not of the homiletical, sermon-starter variety. But the student of the New Testament who is interested in knowing exactly what the Apostle Paul had to say will find these books invaluable.

JOSEPH C. HOLBROOK, JR.

Splendid Tool

A Greek-English Lexicon of the New Testament and Other Early Christian Literature, translated and edited by W. F. Arndt and F. W. Gingrich from W. Bauer’s Griechischdeutsches Worterbuch zu den Schriften des Neuen Testaments und der ubrigen Urchristlichen Literatur 4th ed. 1952. University of Chicago Press, 1957. $14.00.

The publication of this lexicon will make a major contribution to the study of the Greek New Testament text among present-day scholars. For many centuries earnest students of the scriptures have felt compelled to go back to the original text to ascertain their true meaning. To do this the best possible tools are essential. Basic to the study of the Greek text is a sound lexicon. The older lexicons leaned heavily on the classical lexicons to find their meanings. But the inspired authors of the New Testament did not write in the same vein as the classical authors. The Greek of the New Testament is the language of the people, the so-called koine Greek of every-day life and usage.

Those contributing to this lexicon have availed themselves of the vast archeological discoveries which have thrown so much light on the meaning of New Testament Greek words. In addition to giving a competent translation of Walter Bauer’s Greek-German Lexicon, they have extended it and revised it. There has been some re-arrangement of entries, corrections and the inclusion of more irregular verb-forms—all to render this work a splendid tool for every student who wishes to “search the Scriptures” in the original.

STILES LESSLY

Practical Epistle

Make Your Faith Work, by Louis H. Evans. Revell, 1957. $2.50.

The Epistle of James is the least technical of all the Epistles. It is full of strong, practical sense and has a message for Christians of every degree of attainment. James insists that the Christian’s religion must show. There are certain marks by which people can recognize a Christian. With remarkable skill Dr. Evans shows us that if we want to be real followers of Christ, the Epistle to James is a good guide.

There are many theories as to the authorship of the Epistle of James. Dr. Evans is persuaded that the best evidence favors the view that the author was James, the brother of the Lord Jesus Christ. With this assumption, Dr. Evans writes,

If the brother of Jesus was the author—and we proceed on that well-established premise—then the Epistle he wrote becomes something more than merely interesting, for it contains the conclusions of a brother about a divine brother. What could be more intimate, more revealing? Brothers are always hypersensitive to what their own think and say about them. ‘What does your brother think of you?’ is a question that goes into your heart like a knife. So what James says about Jesus, about his faith and works, would go deep.

After the Resurrection James became an ardent believer in the deity of Christ. He served as the pastor of the Church at Jerusalem, and it was to him that the Christians of the day flocked for fellowship and counsel. James, says Dr. Evans, saw in the life of Christ not only a faith but a force. As a result of what he saw he has given us a practical way of living and realistic power to match the problems of the day.

The nine chapters in this book all deal with soul-searching questions. The topics are, “How Do You Face Life’s Trials?,” “Is Your Religion Words or Works?,” “Are You Prejudiced?,” “Is Your Tongue Converted?,” “Do You Own a Peaceful Heart?,” “Are You Conceited?,” “Is Your Money Converted?,” “Can Your Faith Heal?” and “Are You a Soul Winner?” The author tells us that if the reader can answer these questions in the proper way, then his brothers and family may catch the vision of the divine brother, too. Many a doubting Thomas may be arrested by the evidences of the reader’s Christian life, filled as it can be with workable, practical power.

While in no wise minimizing the value of the healing of the body, Dr. Evans shows in this book that men are far more interested in the healing of the body than in the healing of the soul. With this observation, he comments,

Would to God it were possible to arouse as much interest in the healing of a man’s soul as we have in the healing of his body! Regrettably, it has never been thus, in human society.… People flock to the spectacular. They come with little urging to pray in intercession for the healing of physical man. But suppose you tell these same people that ‘the prayer of faith will save the sick’ and inform them that you are using this word ‘save’ in a strictly spiritual sense—how many will flock together for such a purpose? To promise to heal the body brings crowds; to promise to save the soul brings a blank stare. We spend millions on hospitals, on medical research, on efforts to cure cancer, polio and tuberculosis—and who would not thank God for that? But in comparison we spend pennies for the cure and salvage of the human soul.

With a high sense of final values, Dr. Evans calls Christians to regain a Christian interest in the spiritual equation of human beings. To see what happens to the soul of man is of supreme importance in the mind of God.

Dr. Evans is a wise counsellor. His style is unpretentious and pungent. The inescapable conclusion that the reader reaches as he comes to the end of this book is that in all the major areas of human interest, the Christian faith works. This is evidence that no clever unbeliever can rule out of the court of honest judgment.

The pastor will find this book of value to make practical applications of the Gospel message. The layman will find inspiration to manifest his Christian life that it may exert an influence over those outside of the church.

JOHN R. RICHARDSON

Tools Or Crutches

Master Book of New Illustrations, by Walter B. Knight. Eerdmans, Grand Rapids. $6.95.

The publication of a volume of sermonic illustrations is always both an asset and a liability for the preacher. On the one hand, it provides him with a wide assortment of materials to which he can turn for the purpose of illuminating most any propositional truth of Scripture. And only an insignificant few would challenge the value of illustrations wisely selected and used with discretion. They add to the impact of a sermon and often make a lasting impression upon the minds of the audience, thus aiding the memory in recalling the principles they elucidate. On the other hand, a book of this kind by its very nature is a common storehouse. When employed by a large number of preachers the freshness of the materials is lost to congregations through repetition. For this reason certain classic illustrations have merited the label “canned.”

While insisting that the best illustrations are those which the preacher personally garners from a great variety of sources, we also admit the desirability of publications of this sort. Whether in an individual case they become tools or crutches depends entirely upon the manner in which they are used.

This is the second massive volume of illustrations to come from the pen of Mr. Knight. It consists of 760 double-columned pages. One finds it difficult to name any major topic overlooked by the author. The materials are arranged according to subjects, which in turn appear alphabetically. The one weakness at this point is the omission of an index with cross-references. Many illustrations admit of several applications, but, except in the few instances where Knight records them under several classifications, this factor has been neglected.

On the whole, the illustrations are lucid; however, occasionally one meets with obscurity and ambiguity. As for quality, one must allow the right of personal taste. In the opinion of the reviewer more than one-half of the materials are unsuitable. Some have long ago lost their novelty. Some seem pointless. Some are stereotyped. Many others lack polish, hut can be made effective if the minister rephrases them, drops old cliches and dresses them up in more dignified language. Notwithstanding these defects, preachers, teachers and Christian workers will profit from the purchase of this book. The ordinary layman will find inspiration, instruction and delight of soul in its pages. We therefore commend the author for his contribution to this field, a contribution horn of much reading and research.

RICHARD ALLEN BODEY

Challenging Call

James, Your Brother, by Lehman Strauss. Loizeaux Brothers, 1956. $3.00.

The warmly devotional and practical meditations on the Epistle of James in this recent book by Dr. Strauss provide a fresh and challenging call to Christian living. The Epistle of James is itself, of course, an eminently practical book which should be an unfailing stimulus to the performance of the duty which God requires of man. But to be best understood and most profitably used it should be interpreted in the context of the whole revelation that God has given us in the Scriptures. Dr. Strauss constantly endeavors to bring the light of other parts of the Bible to bear on the understanding of his text. A most welcome and wholesome feature of his approach is his high view of the Bible as the inspired and infallible Word of God and his consequent realization that the part has relevance to the whole and the whole to the part.

The author’s experience as both pastor and teacher has unquestionably made a contribution to the clarity, simplicity, directness and effectiveness of his presentation. He is concerned to reach his reader; he is not averse to addressing him in a warm-hearted, earnest, pastoral way; he labors that the practical Epistle of James may bring forth practical fruits in the reader’s faith and life.

The reviewer does not agree with all the positions taken in the book but is grateful for its devout and heartening summons to the service of our great God and Saviour.

JOHN H. SKILTON

Far East News: April 29, 1957

Indonesia Crusade

The Rev. Dave Morken, well known evangelist in the Far East, will hold special meetings in four cities of Indonesia during May under sponsorship of Orient Crusades.

Many churches are uniting for the meetings. Working with the evangelist will be Norman Nelson, soloist. Roy Robertson of the Navigators will be in charge of follow-up work. Ais Pormes is secretary of the Indonesian committee.

Resurgence In Asia

A revival of every major religion of Asia is in process.

The changes taking place over the vast expanse, where over half the world’s population lives, have been described as “revolution.” These changes have to do not only with politics, but also with economics, culture and religion.

With the advent of the new independent nations—India, Pakistan, Burma, Indonesia, Vietnam and Korea—a renewed interest has naturally been manifested in culture and history. As the culture of these nations has been closely related to native religions, there has been a resurgence of religion in most lands.

In some sections where native religions have not been very active, they have been stimulated by the Christian Church—their revival, to some extend, has been in self-defense. Some branches of Buddhism in Japan have built auditoriums, where they have worship services similar to Christian practice. Shintoism also is showing rapid growth. In Formosa, where Buddhism has been somewhat decadent, there have been signs of new activity. A Buddhist church has been erected, with pews, a pulpit, organ, choir and Sunday School. The only observable difference in the building is that, instead of a cross on the roof, there is a swastika resting on a lotus flower.

Representatives of theological institutions in east Asia met in Bangkok recently and made plans for a study institute to be held at Singapore from July 1 to August 30. Because of the importance of understanding these native religions and the new developments taking place within them, the institute is to be devoted entirely to the study of such religions.

The Christian religion also is in the midst of a great expansion.

War Loss Claims

One hundred and two claims totaling $26,713,000 have been filed with the U. S. Foreign Claims Settlement Commission by Roman Catholic, Protestant and non-Christian bodies asking compensation for war losses sustained in the Philippines.

Protestant groups filed 44 claims amounting to $3,508,000. Roman Catholic organizations filed 34 claims totaling $14,221,000.

A single claim of $6,002,000 was made by the Universal Theomanistic Association for the alleged death of 3,000 members.

Europe News: April 29, 1957

Revival Of Confession

The League of Reformed Churches in Germany has criticized what it said was a movement inside the Evangelical Church in Germany (EKID) toward a general revival of individual confession of sins.

A statement issued by the moderamen, or top management body, of the league said, “We must warn against the false view that the confession of sins to a preacher or another brother necessarily brings forth absolution by virtue of the confession itself or by virtue of a supernatural authority of the preacher.”

The Evangelical Church in Germany comprised Lutheran, Reformed and United Churches. The reformed League represents about 450,000 persons and embraces most of the country’s Reformed parishes.

The moderamen stated:

“It is not without reason that the fathers of the Reformation fought against auricular confession—against the priestly claim to power and judgment which manifested itself in the medieval practice of confession and against the false security which men drew from the priestly word, which was not the word of God.”

Individual confession was abolished by the Protestant Church in Germany around 1700. The practice was reintroduced formally in Bavaria in the middle of the 19th century but was observed only in isolated cases.

Birkeli Resigns

Dr. Fridtjov Birkeli has resigned as director of the Department of World Missions of the Lutheran World Federation to become general secretary of the Norwegian Missionary Society.

Balked By Sentiment

Popular sentiment has balked plans to tear down remains of the war-bombed Kaiser Wilhelm Memorial Church.

The church’s board of trustees approved the proposal, but changed the decision after their announced plans created a storm of protest. A communist East Berlin paper joined the clamor.

Trustees compromised by announcing they will retain the blackened 350-foot tower and probably erect a small church adjacent to it.

A symbol of postwar Berlin, the tower stands in the center of a traffic circle at one end of the Kurfuerstendamm, the city’s most popular shopping and hotel thoroughfare.

Known to Berliners as the Gedaechtniskirche, the Memorial Church was dedicated in 1897 to Kaiser Wilhelm I, who died in 1888. Mosaics in the west lobby depicting the Hohenzollern rulers surviyed the Allied air attacks which shattered the building on Nov. 23, 1943.

Church Offerings

Widespread consternation throughout the Christian community of Egypt greeted the “Fatwa” (legal opinion) by the government that collections should not be taken in churches or mosques.

Mosques do not take up a collection at weekly services.

The opinion said all contributions toward the support of such institutions should be systemized under the supervision of the Ministry of Social Affairs.

While a “Fatwa” does not carry the force of law, the announcement is interpreted as a prelude to the issuance of specific legislation. Observers cannot predict, however, how the government can reconcile such a step with the clear-cut guarantees in new Constitution with respect to free and unfettered worship. Christianity holds offerings to be an integral part of the total act of worship.

The announcement, according to Christian leaders, is but one more link in the chain of evidence which shows the determination of the present regime to restrict the freedom of minority religious groups, whether local or foreign.

Nigerian Broadcasts

A Baptist Clergyman has been named first chairman of the newly-formed Nigerian Broadcasting Corporation. He is Dr. J. T. Ayorinde, pastor of First Baptist Church, Lagos, and a vice president of the Baptist World Alliance.

His appointment has been hailed in Nigeria as an indication that the broadcasting corporation will encourage religious freedom.

“I see this as an opportunity to make a civic contribution,” said the 49-year-old former president of the Nigerian Baptist Convention (1950–1955).

Return To Egypt

Less than 48 hours after the announcement by the U. S. State Department that the five-month ban on Americans traveling to Egypt, Jordan, Syria and Israel had been lifted, wives and children of American diplomatic, business and missionary personnel began returning to Egypt—the land they had left so hastily when the fighting began last October.

Some 40 men, women and children of the American (United Presbyterian) Mission were expected to return on a single KLM flight from Europe. Together with others, on extended furloughs in the United States, these returnees have done much to relieve the pressure of work for those who did not evacuate or were permitted earlier returns.

Lifting of the ban was regarded as a healthy sign, looking forward to continued improvement of the political situation in the Middle East.

With expectations of a huge influx of tourists during the spring and summer, Israel has rushed plans to make the visitors more comfortable.

“Pent-up desires to visit the land of the Bible have been building up in America at a tremendous rate,” said Joseph Ilan, director of the Israel Government Tourist Office in New York.

Air lines are adding new equipment and more schedules to the run. Air-conditioned hotels are being opened and others are modernizing.

Sign In Capetown

Anglical authorities erected a sign on the steps of St. George’s Cathedral in Capetown:

“This cathedral is open to all men and women of all races to all services at all times.”

The cathedral is a stone’s throw from the House of Assembly which approved, upon its second reading, the Native Laws Amendment bill, giving the government the right to prohibit Africans from worshipping with whites.

The measure has been denounced by leaders of most major religious bodies in South Africa. Some served notice on the government that they will defy the bill if it becomes law.

Dr. Richard Ambrose Reeves, Anglican Bishop of Johannesburg, told parishioners they could not in good conscience obey such legislation.

The very Reverend T. J. Savage, Dean of Capetown, said the cathedral sign was “not put up as a protest against anything, but as a positive statement of where we stand and have stood in the past. It represents the policy of this church since 33 A.D. We thought it a good time to remind people of it.”

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Jesus And Scripture

The Mouth Of God

No Retreat From Scripture

The Spoken Word Of Jesus

Inspiration As Verbal

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Failures In Bible Study

Doctrine And Practice

Return To Bible Study

The Inductive Spirit

Marks Of A Sound Method

Anticipated Results

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God’s Concern For Big Cities

Obstacles Require Multiple Effort

The Local Church Thrust

Evangelistic Task Force

The Denominational Thrust

Neglected Downtown Churches

The Interdenominational Thrust

The Independent Thrust

Press And Radio Media

Future Prospect For Evangelism

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Nationwide Telecasts

Response To Invitation

Revival In Churches

Encouraged Christians

The Press Speaks

Communist Smears

United In Prayer

A Broken Heart

Dependent Upon God

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Palatable To The Heart

Significance Of Unbelief

Urgency Of Decision

Earnestness Of Preaching

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Modern Man’S Need

Problems Of Relevance

The Relevance Of Realism

The Relevance Of Orthodoxy

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Historical Apologetic

Five Martyrs Of Acua

Fertile Ideas

Pulpit Master

Scholarly Commentaries

Splendid Tool

Practical Epistle

Tools Or Crutches

Challenging Call

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Indonesia Crusade

Resurgence In Asia

War Loss Claims

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Revival Of Confession

Birkeli Resigns

Balked By Sentiment

Church Offerings

Nigerian Broadcasts

Return To Egypt

Sign In Capetown

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