Barabbas, Annas and Pilate

Christianity in the World Today

One of Latin America’s most beloved poets, Ruben Dario, finishes an ode to Christopher Columbus with this sideswipe at the dictatorships and violence which have all too often characterized the volcanic republics south of the Rio Grande:

While Christ walks the streets, feeble and frail,

Barabbas flaunts his slaves and chariots.

Christopher Columbus, unhappy admiral,

Pray to God for the land which you discovered!

Barabbas today has not only his slaves and his chariots, but his tanks and jet fighters as well. Carnage in Cienfuegos, assassination in Guatemala, kidnaping in Trujillo, bombs in Buenos Aires—these are the order of the day in lands where people still prefer Barabbas to Jesus Christ.

Jesus himself was once tempted to use the methods of Barabbas to establish his kingdom. He could have achieved sudden and universal popularity if he had chosen to espouse the political cause of rebellion against Rome. Satan said to him in the desert, “All this power will I give thee … if thou therefore wilt worship me, all shall be thine.”

But instead of violence, Jesus chose the path of humiliation, love and sacrifice. He refused to endorse the methods of political banditry.

Much of Latin America today is in the hands of Barabbas. Its dictatorships have ranged from the benevolence of Guatemala’s liberal Ubico to the conservative egotism of Colombia’s Rojas Pinilla; from the comic-opera grandiosity of Trujillo in the Dominican “republic” to the demagoguery of Peron in Argentina; from sugar-rich Batista in Cuba to oil-rich Perez Jimenez in Venezuela. All have had this in common—they have climbed to power over the dead bodies of their compatriots in revolutions of varying ferocity.

Possibly the most dangerous manifestation of Barabbas in Latin America is the existence of a strong and organized Communism in nearly all of the lands to the south of us. Cuba, Guatemala, Mexico, Brazil, Argentina—nowhere in Latin America can one escape contact with Red agents and Marxist doctrines. This is not surprising to those who are familiar with the dead authoritarianism of the official church and the economic feudalism still prevailing as an integral part of Latin America’s Spanish heritage.

Ex-president Galo Plaza of Ecuador, referring to this double legacy of religious authoritarianism and economic feudalism, recently stated that it is a short step from these factors to dictatorship. He could have added, “and to Communism,” for coincidentally present in Latin America are all the other factors which provide fertile soil for the Marxist agitators—a rising spirit of nationalism, a phenomenal industrial boom, the emergence of labor as a political factor, and a careful cultivation of Latin minds by social reformers of the left. Add to these ingredients the fact that Latin America has not found spiritual satisfaction in Roman Catholicism, and you have a perfect hothouse for communistic insemination.

Although Romanism opposes Communism with all its strength, it has at the same time created the very conditions upon which the Red cause thrives. By its accumulation of superstition and formalism in Latin America, as well as by its indifference to the economic and social welfare of the masses, the church of Rome has not only defaulted as a possible solution to the rule of Barabbas—it has cultivated the very factors which have opened the doors to communist activity.

For the moment, in one form or another, Barabbas is firmly entrenched.

At the other end of the political spectrum in Latin America can be discerned the shadowy, black-robed form of clericalism. This is Annas, the sinister, scheming religionist, whose interests are more political than spritual. Twice a high priest, and patriarch of a high priestly family, his were the money changers whose tables Jesus indignantly overturned. Fattened by a lucrative temple revenue, Annas is more interested in cultivating the favor of secular rulers than in ministering to the spiritual needs of a hungry people. Religion with him is a profitable career, not a faith. Cynically, he plays the game of power politics.

Nowhere in the world today has Annas had the opportunities afforded by long and uncontested tenure as in Latin America. Recognition of Roman Catholicism as the official religion, compulsory religious education in the schools, education in many instances controlled by the priests, concordats with Rome, government patronage of cathedrals, churches and mission territories—for the centuries that have passed since the conquistadores first brought the sword and the crucifix together to the Hispanic New World, Romanism has been the unchallenged (although, paradoxically, frequently neglected) religion of Latin America.

That this religion is superficial more often than not, cannot be denied. In many instances the Indian idol has become the Roman saint, and the crucifix has thinly disguised the indigenous paganism of the Aztecs and the Incas. Nor is the Romanism of European vintage much more profound. Possibly as low as 10 or 15 per cent of the Catholics in Latin America are truly practicing their religion. Theirs is a faith of outward convenience and of social propriety. It goes no deeper. I have been told of one country where the masses are said to be the briefest in the world—ordinarily one priest preaches the sermon while another says the mass in order to hurry things up for the parishioners!

Rome itself considers Latin America an unchurched mission field. Foreign priests are pouring in. The Spanish-speaking lands may be nominally Catholic, but the hold of Catholicism is tenuous. The hand of Annas is weakening, his grip failing. And as he sees his onetime power slip, he struggles frantically to maintain a degree of political, if not spiritual, control over the Latin American hemisphere. This explains the persecutions in Colombia—the ecclesiastical pressures in Mexico—the political maneuvers of Rome in so many of the republics. But, Annas is fighting a losing battle.

Still another important figure on the Latin American scene is that of Pilate, the cultured, worldly-wise, liberal-minded procurator who by his spinelessness sent Christ to the Cross. Pilate knew better, but he tried to pacify Annas and his crowd—he compromised his ideals on the altar of expediency. And in this he symbolized the political liberalism of Latin America.

Evangelical Christianity owes a large debt to the liberals of Latin America—the Masons and the free-thinkers, the men who stood up to the Jesuits a generation or two ago and by the sheer weight of their intellect and conviction turned the political charters of their lands into liberal channels. Latin American liberalism produced great leaders and great educators, and opened the doors to Protestant missions.

But in the last generation, political liberalism, lacking a spiritual core, has sold itself down the river. Being devoid of religious and ethical content, it has yielded to expediency. And the average Latin American liberal today is married in the church to a Catholic girl, has his children baptized in the church, educates them in church schools, and when the pressure is on he sells short his liberal ideals.

If Pilate at one time seemed to be the great white hope of Latin America, he is now simply the foolish little man who tried to wash his hands of responsibility.

Revolution, clericalism and liberalism. In none of these has Latin America found the solution to her moral, spiritual and political problems. Revolution breeds violence. Clericalism nurtures bigotry. Liberalism spawns indifference. Neither Barabbas, nor Annas, nor Pilate has provided what Latin America wants and needs.

But the three men have one thing in common—nothing much was heard from any of them after Good Friday. They are definitely pre-Resurrection figures in the Holy Week pageant of our Lord’s Passion. Up through Good Friday they each had their following. But on Easter mom they were eclipsed and condemned by the shining glory of the Risen Lord.

This Reformation Day of 1957 finds us in the Holy Week of Latin America. Barabbas, Annas and Pilate are struggling for the Hispanic soul, while off to one side, a crown of thorns on his brow, stands the Lord Christ, the Eternal Son of God. For the moment he is a minority. He stands in apparent defeat. But the day will come—very soon—when he shall break asunder the bonds of death.

Humanly speaking, it is unlikely that the Reformation of the fifteenth and sixteenth centuries will repeat itself in Europe. Catholic Italy is overshadowed by the Vatican. Catholic France is vitiated with the inroads of secularism. Elsewhere, Moscow is in control, but Latin America is different. In a climate of relative liberty, the Gospel of Christ has made tremendous advances. Already like the brightness which precedes the dawn, there are signs of an evangelical awakening.

If it please God, a glorious Resurrection Day is just ahead. For Latin America, Jesus Christ is the answer!

• This special interpretive article was written for CHRISTIANITY TODAY by W. Payton Roberts, staff correspondent. See also Dr. Taylor’s article in this issue.

People: Words And Events

Active Laymen—One of the largest laymen’s gatherings in recent history was held this month at Miami when the Presbyterian Men’s Conference drew almost 10,000. Among the speakers were Dr. Theodore F. Adams, President of the Baptist World Alliance, Dr. Billy Graham, Mr. Howard Butt, Jr., and the Rev. J. Marcellus Kik, Associate Editor of CHRISTIANITY TODAY.

New Library—Princeton Theological Seminary in October dedicated its new Robert E. Speer Memorial Library, built at a cost of $1,700,000 and with a capacity of 400,000 books. It is said to house the largest and finest collection of theological books in the western hemisphere.

Lutheran Hour’s 25th—Lutherans celebrated the beginning of the 25th year of broadcasting the “Lutheran Hour” at a rally in Milwaukee recently, attended by 7,000 persons. The Lutheran Hour, of which the Rev. Oswald C. J. Hoffmann of New York is the speaker, is now heard over more than 1,250 network and independent stations around the world, and in 53 languages.

Leaving Gotham—Dr. John S. Wimbish will leave the pastorate of Calvary Baptist Church in New York at the end of the year, after seven and a half years of service there. A native of Georgia, Dr. Wimbish will return to the Southland to resume pastoral duties and evangelism within the Southern Baptist denomination.

Editorial Task—Emile Gabel, former editor of La Croix, Catholic daily published in Paris, told 400 delegates from 30 countries at the fifth World Congress of the Catholic Press at Vienna that Catholic journalists must not leave their readers in “editorial isolation.… to think out, in a vacuum, problems connected with current events,” but that they should discuss anything that concerns truth and justice and thus help to create informed Christians. “The Catholic press must propagate the teaching of the Gospels,” he said, “but this must not be done abstractly.”

Mission Milestone—The 80th anniversary of the Pacific Garden Mission in Chicago was celebrated recently. Known all over the world for its “Unshackled” radio program, the mission is a landmark in Chicago, and the second oldest city mission in America. It is currently engaged in an expansion program to cost $420,000.

Ethics in Public Office—A committee of 12, including 5 religious leaders, has been appointed by Governor Orville Freeman of Minnesota to study ethical and moral standards in state government. The governor said he would ask the committee—first of its kind in the country, according to one political scientist—to come up with recommendations to foster greater integrity in public office and better service to the people’s interests.

Publishing Progress—The nation’s largest denominational publisher, The Methodist Publishing House, founded in 1789, recently opened its new two-million-dollar headquarters building in Nashville. About 1,000 persons are employed in Methodist publishing activities in Nashville, and another 1,000 in the 14 branches of the organization.

Personality Stories—Two new books from the pen of George Burnham, News Editor of CHRISTIANITY TODAY, are being released this month. Prison is My Parish, the story of Park Tucker, Atlanta Penitentiary chaplain, has been published by Revell, and Billy Graham and the New York Crusade, by Mr. Burnham and Lee Fisher, is scheduled for release October 30 from Zondervan.

Only a Nickel—According to the Southern Baptist Handbook, “Mr. Average American” spends only 5¢ a day for religious and welfare causes. In contrast to this nickel, each day he spends 9¢ for tobacco, 15¢ for alcoholic Beverages, 22¢ for recreation, 58¢ for transportation including foreign travel, 59¢ for taxes, $1.12 for food and $2.30 for other household expenses such as rent, clothing, savings, medical and miscellaneous expense.

Conferences Prepare Far East Pastors

TOKYO, JAPAN—It is now regarded as evident, among Christian leaders of both East and West, that Asia will never be reached for Christ unless native pastors in their own countries do the job of evangelizing.

The time of the white missionary as an important factor is rapidly drawing to a close. No matter how appealing the foreigner’s message may be, and no matter how attractive his personality, it is still something packaged in America. Asians are looking to Asians for leadership.

Fierce tides of nationalism are rising in all the nations of the Far East, coupled with superior initiative of Communism in exploiting situations. The day has passed when an American can command respect simply because he is an American, but hordes of tourists, workers, government officials and church leaders, failing to recognize this, have pushed the public relations barometer to the storm stage.

Fully aware of the approaching new day, based on many years of experience in the Orient, Dr. Bob Pierce and his World Vision organization have been holding pastors’ conferences for the last three years. The big aim is to arouse the evangelistic zeal of pastors in the various countries, in order to leave behind a commanding voice for Christianity when the welcome mat is pulled from beneath the white man.

Outstanding speakers from America have been greatly used of God in the conferences, but each year there has been increased use of “team” speakers from the Far East. And it seems that delegates sit a little straighter in their seats and listen with greater concentration when an Asian is speaking.

An example of this was seen at the conference in Japan, attended by 800 pastors ranging from liberals to fundamentalists. Bishop Enrique C. Sobrepena of the United Church of Christ in the Philippines, who serves as chairman of the East Asia Christian Conference, went to the rostrum. He told the ministers the same things, in effect, that they had heard many times from Western speakers, but he was an Asian speaking to Asians. He hit hard, in uncompromising language, on the main points found in Luke 4:18: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised.”

“This can only be done through Christ,” Bishop Sobrepena said, “and he is calling upon us as ministers in the great task of individual and world redemption. Those of us who would participate must be willing to bear our portion of the Cross like the great men of old—the Apostle Paul, Livingston and Carey. Sacrificial service is needed.”

In commenting on the significance of the pastors’ conferences, the Bishop said, “I think they have tremendous value. I don’t know of another agency in the Far East that could bring all the different factions together for fellowship, inspiration and instruction.”

Nothing should be detracted, however, from contributions made to the conferences by Dr. Pierce and his three principal associates from the United States and India. Their talented efforts were blessed of God, but they share the feeling that such unusual opportunities may not always be present.

Evaluations by three members of the team traveling with Dr. Pierce are as follows:

Dr. Paul S. Rees, pastor of First Covenant Church, Minneapolis, Minnesota:

“A ministry to ministers has an importance that may be described as geometric, since the effect of it runs so far and so rapidly. There is the sheer impressiveness of the number of ministers and church leaders who have attended the meetings. Not less than 3,500 in the first five! For another thing, there is the breadth of compass by which the conferences have been marked. In most cases, the whole gamut of Protestantism has been represented.

“Impressive also is the fact that these have been Asian leaders with whom we have been associated. Can anyone think of an area on this planet more strategically and crucially important for the Christian Church? From Indonesia on the south to Japan on the north, we have seen the breath of God blowing upon souls of his servants. And this has been as true when we were at grips with such preacher’s ‘shop’ as ‘How to Prepare a Sermon,’ as it has when we were seeking to define for ourselves as ministers that distinctive doctrine of ‘Grace’ that makes the Christian message ‘Gospel.’ ”

Dr. Richard C. Halverson, associate director of International Christian Leadership:

“The most significant aspect of the pastors’ conferences was what I would call ‘true ecumenity.’ Together in Christion fellowship were representatives of many divergent groups from the extremely informal, non-liturgical to the extremely formal and liturgical. There was a striking demonstration of unity and love in Christ among the delegates. In several instances, pastors were reconciled to those they had previously opposed and there was public admission of the reconciliation of groups.”

The Rt. Reverend Dr. Alexander Mar Theophilus, Bishop of the Mar Thoma Church, India:

“As Christian workers continue their work in their separate churches and congregations, they are liable to feel lonely and weak. Sometimes they may feel as Elijah felt—‘I alone am left.’ But in these conferences they come together in deep Christian fellowship around the Word, and realize the unity given in Jesus Christ. The deepening of their dedication and strengthening by the Holy Spirit has made them serve their congretions more effectively and be better pastors of their flocks. The need for evangelism in Asian countries, to be carried on by the Church in Asia, has been presented with greater force. Along with evangelism, the need was seen for witnessing to the love of Christ in acts of love in ministering to the needy in society by sacrificial service, and by the prophetic ministry in calling the nations to the will of God.”

Dr. Pierce: “The conferences have exceeded my greatest dream. We have seen men come together under the blood of Christ who had never before enjoyed fellowship. And we have seen them return to their cities, villages and jungle outposts with a new zeal for winning the lost. Entire tribes in mountain areas are being won for Christ by men of God who substitute action for programs. They have a simple belief—that God is who he says he is and will do what he says he will do. For all that is being accomplished, we must give God the credit. He is doing an unusual thing in Asia.”

A capsule review of the conferences, with the largest remaining to be held in Korea, is as follows:

Bandung, Java—597 registered. This was the first conference sponsored by World Vision in Indonesia, and marked the first time that various Protestant segments united for a common goal. In a church that evolved from a European background, there was a graciousness and drawing together by such groups as the Sundanese Church of Western Java, Christian Missionary Alliance Balanese, Assemblies of God and Chinese groups. Stiffness was broken down as the men ate, worshiped and prayed together. Now that the ministers have come to know one another, they will be offered more in the way of practical helps if a conference is held next year.

Cebu, Philippines—625 registered, representing an estimated 15 denominations. Since this was the third year of conferences in the Philippines, the format changed from the purely inspirational to practical counseling in particular problems—stewardship, homiletics and social responsibilities. Some ministers from remote islands journeyed as much as seven days to the conference.

Baguio, Philippines—811 registered, representing 33 denominations. Dr. Pierce felt this was the greatest and most fruitful conference he had ever held. The ministry of the Holy Spirit resulted in Bible-centered unity and love. A number of the leading clergymen in the Philippines came forward at a service in humble rededication of their lives. Twenty-five observers were present from the liturgical Philippine Catholic Church.

Poli, Formosa—600 registered. The largest group, by far, came from the Presbyterian Church, greatly in the majority in Formosa. An estimated 250 mountain pastors, many from aboriginal tribes, who were not Christians 12 years ago, were present. They received a larger view of the total church than they had known in their mountain areas. In the 12 years, more than 400 churches have opened in the mountains of Formosa as people go from tribe to tribe talking about Jesus Christ.

• The above report of religious conditions and perspectives in the Far East was written by George Burnham, News Editor of CHRISTIANITY TODAY, on tour with Dr. Bob Pierce and other American Christian leaders who have been conducting pastors’ conferences and evangelistic meetings in the Philippines, Formosa, Japan and Korea. After a brief vacation, Mr. Burnham will resume his duties on the news desk of CHRISTIANITY TODAY, with the November 25 issue. In the interim, the news department is being handled by Peter deVisser, Editorial Associate.

Baptist Jubilee Advance

A five-year program of evangelization, starting in 1959, is being planned by the major Baptist conventions of the United States and Canada, to climax in a Third Jubilee Celebration in 1964, commemorating the first national organization of Baptists in America, the General Missionary Convention, formed in Philadelphia in 1814. This cooperative effort, called the Baptist Jubilee Advance, is being sponsored by the American Baptist Convention, the Baptist Federation of Canada, the Baptist General Conference of America, the National Baptist Convention of America, the National Baptist Convention, U.S.A., the North American Baptist General Conference, and the Southern Baptist Convention, with cooperation of the Baptist World Alliance. Baptists in 101 countries around the world will participate in the six-year celebration. A two-year program of preparation is now in progress.

Crusade Aftermath

The General Assembly of the Protestant Council of the City of New York has approved an expanded one-million-dollar program of evangelism, establishment of a Protestant chapel at New York’s International Airport, and has announced plans for a Crusade for Church Attendance the first three months of 1958. In addition, representatives of 31 denominations projected establishment of Protestant information centers in Manhattan, Brooklyn and the Bronx.

Disciples Plan For Future; Change Name

(This special report was prepared forCHRISTIANITY TODAYby Dr. James DeForest Murch, prominent author and editor, ordained minister of the Disciples of Christ and a member of the Convention’s restudy commission and a director of the Disciples Historical Society.)

Christian unity—the traditional concern of the Disciples of Christ—was at the forefront of the 1957 Convention of that communion in Cleveland, Ohio, October 11–16. The Convention moved toward merger with the United Church of Christ (Congregational and Evangelical and Reformed) consummated in the same Cleveland Public Auditorium last June. It further strengthened ties with the ecumenical effort of the National Council and World Council of Churches.

This does not mean, however, that the 2,000,000 Disciples of Christ listed in the Convention’s Year Book and reported in the religious statistics of the USA are moving this same direction. The International Convention is prone to think of itself as “the mainstream” of the religious movement begun by Barton W. Stone, Thomas and Alexander Campbell, Walter Scott and Benjamin Franklin early in the nineteenth century, but it is in fact only one of three groups tracing spiritual ancestry to that source. The Church of Christ (opposed to the use of instrumental music in worship) now numbers better than 1,000,000. The so-called “independent churches,” strictly biblical and evangelical in faith, number over 1,000,000. This leaves the Convention proper with a constituency of less than 1,000,000. The 2,000,000 “right wing” of the movement has no relationship with the National Council or World Council of Churches and is completely opposed to any union with the United Church of Christ.

The International Convention, however, is an organization of tremendous influence, headed by men capable in ecclesiastical diplomacy though mostly liberal in theology. The ICDC includes in its organizational framework educational, missionary, benevolent and other agencies significant in American Protestantism. Many ecumenical leaders in the NCC and the WCC were at one time prominent in Disciple leadership and “earned their spurs” in the efficiently-operated machinery of the Convention or its agencies.

The Cleveland Convention gave much time to reports and future plans of these agencies. Its announced theme was “His Love—We Share,” dealing with the 1957–58 agency emphases upon missionary education and benevolence.

The United Christian Missionary Society, largest of the agencies, in a 17,000-word report told of the work of 254 missionaries and 2,093 national leaders in 11 mission fields. Its budget last year was around $5,000,000 and it is building a capital fund of $3,000,000.

Especially through the women’s work in local churches, the UCMS exerts great influence in minister placement and in interchurch and agency relationships. Because of this fact, and its “open membership” and ecumenical policies, it has long been the chief “bone of contention” alienating “independent churches” from International Convention support. These churches now have a missionary program of their own, giving $2,000,000 annually to support over 400 missionaries in over 20 foreign fields.

International Convention agencies which tend to unify the churches are the National Benevolent Association, The Pension Fund and the Board of Church Extension. NBA, supporting 10 homes for the aged and 7 homes for children, reported assets of some $10,000,000 with revenues for the year of $3,000,000. Pension Funds for ministers reported assets of $23,354,136. Church Extension board has, since its beginnings, loaned some $35,000,000 to assist churches in building projects. These boards are wisely administered without discrimination.

The Board of Higher Education serves 32 colleges, universities and seminaries (enrollment, 25,000 students), including such well-known institutions as Texas Christian, Drake, Butler, and Phillips University. In this area the constant battle between conversatives and liberals has given rise to more than 20 strictly evangelical Bible schools and colleges—institutions not recognized by the Board—but training more than half of the young men studying for the ministry among Christian churches.

The Disciples of Christ Historical Society, serving all wings of the movement, reported progress in the erection of its $1,000,000 Thomas W. Phillips Memorial library and museum in Nashville.

Fringe agencies, representing varied interests, held meetings at Cleveland. On the “right” the National Evangelistic Association, sounded a strong evangelical note. Dean E. G. Homrighausen of Princeton gave three challenging addresses. On the “left” the controversial Disciples Peace Fellowship and the Campbell Institute promoted extremely liberal social and theological views. While meeting the needs of minority groups, such gatherings had little effect on the Convention.

Resolutions processed by the Committee on Recommendations had to do with social concerns such as farm incomes, minimum wages, economic assistance programs, foreign trade, social welfare, United Nations, disarmament, immigration and refugees, race relations and capital punishment. Pronouncements followed the usual pattern set by the National Council, but all were prefaced by a modifying statement to the effect that “human pronouncements must not be confused with the will of God.” Resolutions on Christian unity committed the Convention to complete cooperation with the WCC and NCC in its ecumenical objectives and programs.

Most significant was the approval of a projected $25,000,000 fund for establishing 1,500 new churches in the next few years. Inter-agency rivalry over administration of this project is being ironed out, and “independents” and “schismatics” will be excluded.

There is a marked tendency toward centralization of authority in the Convention with potentially larger control over the agencies and the churches. At Cleveland the name of the Convention was changed from the International Convention of Disciples of Christ (Christian Churches) to the International Convention of Christian Churches (Disciples of Christ). Most of the local congregations bear the name Christian Church, not Disciples of Christ, and the action will eliminate much confusion. While the move was said to have no significance as to ecclesiastical structure or function, nevertheless many advocates of strictly congregational polity see a shift from a Convention of individual Disciples with agency service features to an eventual delegate convention officially representative of the churches and with growing powers over churches and agencies.

Most of the 8,000 registrants at Cleveland will prefer to remember the great assembly by the “Ecumenical Communion Service” on the Lord’s Day. The Convention had invited all Protestants in Cleveland to join them in the observance of the Lord’s Supper. A throng variously estimated at 10,000 or 15,000 partook of the bread and the wine together. Four hundred deacons from Greater Cleveland Christian churches served the emblems of the Lord’s death and suffering in just eight minutes. It was an impressive and soul-lifting service.

Traditionally the mass Communion Service has been the high point of national gatherings of the Disciples for 100 years. As a people they have always maintained the Lord’s Supper as the center of their worship and observe it every Lord’s Day. Their open communion practice is based on the belief that the observance is an “ordinance of Christ” and is basically an experience of the individual Christian with his Lord.

The next Convention will be held in Saint Louis, Mo. Beginning in 1960 the gathering will be held biennially.

Dr. Granville T. Walker, minister of University Christian Church, Ft. Worth, Tex., was chosen president for 1958, succeeding Mr. John Rogers, a layman and outstanding business and civic leader of Tulsa, Oklahoma. Dr. Gaines M. Cook continues as Executive Secretary of the Convention.

Worth Quoting

“There is … something we can learn from Billy Graham. It is the profound importance of good public relations, competent publicity and efficient organization in conducting a religious campaign.… Billy Graham’s crusade was magnificently organized.… Crude commercialism? I don’t think so. The Graham office has conducted the campaign in dignified fashion. No blatant sensationalism. Public relations firms are tempted to sell religion as you might sell soap or toothpaste, but the Graham crusade was conducted in good taste.… It has often been said that if Saint Paul were living today, he would be a journalist. I rather think he would be a modern evangelist whose religious crusades would dwarf those of Billy Graham. He would employ the best modern techniques of publicity and promotion: direct mail, TV spots, doorbell ringing, etc. ‘Every scribe instructed in the Kingdom of Heaven is like a householder who brings forth from his stockroom things new and old’ (Matt. 13:52).”—The Rev. John B. Sheerin, C.S.P., editor of the Catholic World, in “What Can Be Learned From Billy Graham?”

Theology

Bible Book of the Month: Exodus

David W. Kerr

No doubt many persons today who have never read the book of Exodus are familiar with the contents of its earlier chapters. Cecil B. DeMille is responsible for acquainting the public with one of the most important phases of biblical history through his production The Ten Commandments. Exodus, as its name indicates, is the story of the “going out” of the people of Israel from Egypt. As such, it is a book of redemption telling how God redeemed the Israelites from bondage to be a people for his own possession.

Analysis of Exodus cannot be based upon the present chapter divisions. After a brief introduction in the first six verses, the book may be divided into seven main sections as follows:

1. The sufferings of Israel in Egypt, 1:7 to 7:7.

2. The ten plagues upon Egypt, 7:8 to 13:16.

3. Deliverance by the power of God, 13:17 to 18:27.

4. The covenant at Mount Sinai, 19:1 to 24:18.

5. Directions for the tabernacle, chaps. 25 to 31.

6. The broken covenant renewed, 32:1 to 35:3.

7. Erection and dedication of the tabernacle, 35:4 to 40:38.

Some Bible students like to find in each book of the Bible a “key” verse which supposedly expresses the theme of the book. One should not suppose that biblical writers presented their themes in single verses, leaving their readers to discover in each case what the verse might be. In the case of Exodus, however, there is a rather general survey of the content and meaning of the book in Ex. 19:4–6:

“Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests and a holy nation.”

Critical Storm Center

Exodus has been a storm center of discussion among critics for various reasons. There is a very prominent element of the miraculous and of what might be called special providence. Obviously the writer regarded many of the events he recorded as being the result of supernatural causes rather than purely natural ones. There were happenings which were above and perhaps even contrary to what may be called the course of nature. A number of modern writings on the subject of biblical history attempt to explain such matters as the crossing of the Red Sea, the bringing of water from the rock, the manna, and even the burning bush in terms of natural phenomena. Unfortunately the result is often to explain them away. A recent example of this is found in the Rand McNally Bible Atlas, by Emil G. Kraeling, a volume which in many other respects is attractive and useful.

In three places in Exodus (cf. 17:14, 24:4, 34:27) Moses is said to have made written records. One of these was a record of a conflict with the Amalekites. The others were records of the laws of the divine covenant. This is the first mention in the Bible of the writing of any portion of the Bible itself. Older literary criticism went so far as to deny that any part of the Pentateuch could be Mosaic. Today the situation is different. Dr. Bernhard W. Anderson has stated that “on the basis of recent studies of the form and content of laws in the Pentateuch, we can affirm with a high degree of probability that the Jewish tradition which traces the law back to Moses has a solid basis in historical fact” (Understanding the Old Testament, 1957, p. 55). To the writer of this article it seems just as unreasonable to suppose that Moses confined his writing to the few fragments of law which some scholars are willing to assign to him as it is to suppose that the Pentateuch as we have it came entirely from him. It is also reasonable to assume that the intimate knowledge of Egyptian customs and conditions displayed in Genesis and Exodus came from one who was “learned in all the wisdom of the Egyptians.”

The attitude of literary criticism of Exodus has undergone another important change in the last two generations. Scholars who followed the leadership of Wellhausen maintained that the covenant between Israel and Jehovah (or Yahweh) originated only in the 7th century B. C. at the time of King Josiah. This view was upheld in this country as recently as 1941 and again in 1948 by Robt. Pfeiffer in his Introduction to the Old Testament. Archeological studies, however, have convinced others that the covenant relation marked the actual transition from tribalism to national consciousness under the leadership of Moses. The heart of the covenant, according to G. E. Mendenhall (Biblical Archeologist, vol. XVII, 2, May, 1954) was the Decalogue. It is gratifying that extra-Biblical evidence has been found to confirm the Biblical narrative.

Fruitful Preaching Source

Exodus has always been a fruitful source of preaching material. Several of the prophets draw upon the story of redemption to press home their own demands for reform and for a return to the covenant engagement. The Exodus provides a vital background for much of New Testament teaching. Augustine wrote one of the earlier Christian commentaries on the book. It would be difficult to count the books that have been written in various languages on the Ten Commandments alone, to say nothing of the many thousands of unpublished sermons which have been preached on them.

A noticeable feature of Exodus is its richness of revelation of the divine character. The purpose of God’s redeeming Israel is that they may know that he is Jehovah, the Lord. He is the God of the whole world, superior to the supposed gods of Egypt, who are discountenanced by the various plagues. God’s faithfulness to his covenant promises to the patriarchs and therefore, by implication, to all his covenants, is shown by his activity for his people. He is the God of justice, as indicated by his law. He is the God of compassion, the Father of all mercies, forgiving the iniquity of his penitent folk. He is the God who tabernacles with his people. The covenant name Jehovah (or Yahweh) is in itself a revelation. Whatever may be the theory of the scholar as to when this name first came into use, there is very general agreement that it is intended to convey to Israel a new understanding of their God. The student will find both the older and the more recent literature on this divine name a revealing study.

The Student’S Tools

For Exodus, as for Genesis, there are commentaries whose usefulness is retricted by their devotion to documentary hypotheses. Indeed, some of the most helpful literature is to be found not in commentaries but in other types of books. In the article on Genesis in Christianity Today (Mar. 4, 1957) several of these in the fields of archeology and Bible history were suggested. In the International Standard Bible Encyclopedia will be found discussions of some of the pertinent problems of the Exodus, such as the date and the numbers of the Israelites. Some of this material, however, is outdated by more recent findings in archeology. An older work which is enlightening in its content and devotional in style is Alfred Edersheim’s The Exodus and the Wanderings in the Wilderness.

Among the commentaries there will not be found as many separate works on Exodus as for some other Old Testament writings. Two of the older and more conservative works which commend themselves to the writer’s opinion are the work on Exodus in the Keil and Delitzsch series and that by F. C. Cook in The Speaker’s Bible Commentary. The outstanding modern work is, of course, the Interpreter’s Bible, in which the exegesis is done by J. C. Rylaarsdam and the exposition by J. E. Park. The work contains many conclusions with which the writer of this article cannot agree and it tends to fragmentize Exodus in what seems an unnecessary fashion. Nevertheless, there are many excellent insights into the meaning of the text and a wholesome recognition of the essential theological ideas which the reader should grasp.

For a good presentation of the various names of God found in the Old Testament, most of which are present in Exodus, the reader is advised to consult the recent volume by Herman Bavinck, The Doctrine of God, and the pertinent sections of Geerhardus Vos’ Biblical Theology.

The tabernacle and its services are regarded by the New Testament as foreshadowing the person and work of our Lord Jesus Christ. This has given rise to the study of typology through most of the period of the Christian church. Vos’ work mentioned above avoids most of the unwholesome extremes to which some writers have gone. A much more extensive study of the symbolism of the tabernacle is that of Patrick Fairbairn in his Typology of the Scriptures.

Exodus stands in close relation to the rest of the Bible. It is the story of the fulfilment of covenant promises made in Genesis. It is the record of deliverance which is celebrated in the Psalms, the historical books and the prophets. The temples of Solomon, of Ezra and of Herod all took their general design from that of the tabernacle described in Exodus. When John states “the Word was made flesh and tabernacled among us,” he reflects the language of Exodus, where God dwelt in the midst of his people. The assertion of Paul, “Christ our passover is sacrificed for us,” takes its meaning from the Passover feast as described in Exodus 12. The apostle Peter in 1 Peter 2:9 uses the precise words of Exodus 19:6 to describe the Christian church as the Israel of God. A great deal of the Epistle to the Hebrews is taken up with showing that the “ordinances of divine service” and the “earthly sanctuary” of the Old Testament were intended to foreshadow the saving work of Jesus Christ. He who is well acquainted with the Book of Exodus will have a deeper insight into the grace of God which brings salvation.

DAVID W. KERR

Books

Book Briefs: October 28, 1957

F. F. Bruce

Current Viewpoints

Contemporary Evangelical Thought, by Carl F. H. Henry, Ed., et al., Channel Press, New York. $5.00.

In this volume ten American scholars review the position of evangelical thought today in ten fields of study—the Old Testament, the New Testament, theology, ethics, apologetics, education, philosophy of history, philosophy of religion, science and religion, and evangelism and preaching. The editor points out in his preface that the writers have set two aims before them—to sketch the evangelical contribution to various fields of study, and also “to clarify present conservative thought on some of the crucial centers of Christian concern.”

It follows that the special interests and convictions of the writers find expression in their surveys; but this really adds to the value of their symposium. Thus Edward J. Young, who writes on the Old Testament, in commenting on the works of the Dutch scholar G. Ch. Aalders, confesses himself as sometimes “troubled by Aalders’ willingness to depart from traditional positions, particularly where such departure does not appear to be necessary.” No doubt, if this chapter had been written by Aalders or one of his pupils, a rather different emphasis might have appeared at this point. Again, those contributors who mention the redoubtable figure of Cornelius Van Til make it plain where they stand in relation to his challenging work; this is particularly true in the chapter entitled “Apologetics,” by Gordon H. Clark, in which we think we can detect the lingering echoes of a 13-year-old dispute. But this personal note is welcome; the writers are themselves involved in the issues with which they deal.

The editor himself writes the chapter on “Science and Religion”; one of the interesting features of this contribution is its shrewd evaluation of Bernard Ramm’s The Christian View of Science and Scripture—a volume which has created quite a stir throughout the English-speaking world.

To the reviewer, the chapters on the Old and New Testaments are of most immediate interest. Dr. Young pays generous tribute to the help which evangelical Old Testament students have received from the teaching of Cyrus H. Gordon and other Jewish scholars. On the other hand, he cannot agree that the modern revival of “biblical theology” among Christian scholars of the liberal wing represents a return to orthodoxy such as evangelicals could wholeheartedly welcome. This is an issue which deserves fuller discussion than the present review permits. Some readers may be surprised to find that the significance of the Qumran texts is not discussed under the Old Testament heading, but in Everett F. Harrison’s chapter on the New Testament. But this is as it should be, and Dr. Harrison’s discussion, though necessarily brief, is sound.

The writers pay attention to work that is being done in other English-speaking lands, and in the Netherlands, Germany and Scandinavia. The reviewer appreciates the tribute paid to the publications of the Inter-Varsity Fellowship, and as a Scot he is delighted to find John Macleod’s Scottish Theology worthily appraised.

The whole volume presents ample evidence of the vitality of evangelical scholarship today.

A few slips have been noted, especially in the initials of authors’ names. John Urquhart’s surname is regularly misspelt “Urquhardt”; and Dr. Graham Scroggie is (unfortunately) twenty years older than he is made out to be on p. 84.

F. F. BRUCE

Macartney Memoir

Salute Thy Soul, by Clarence E. Macartney, Abingdon, 1957. $2.00.

Asking a small-town preacher to review a book by Clarence E. Macartney is akin to asking the football coach of a small Junior High School what he thinks of Michigan State’s offensive pattern. What can he say? Here is the prince of American Presbyterian preachers whose pulpit abilities were tested and blessed in three significant pulpits, in the classroom and on the lecture podium.

Dr. Oswald T. Allis, Macartney’s seminary classmate and friend of many years, has acceded to a deathbed request to see this volume through the press. So that voice which many of us heard in Philadelphia and Pittsburgh, and which was silenced by death in 1957, continues to speak the eternal gospel of Jesus Christ.

“Salute Thy Soul,” the title of the first sermon as well as of the book, is, as the publishers claim, “Macartney at his best.” Starting from his usual biblical text, he probes the soul in definition, life experience and salvation. The stirring drama, rich illustration, warm evangelism are all here. Other striking sermons in this collection include, “The Soul’s Arabia,” “When Jacob Saw the Wagons” and “The Solitude of Sin.”

I would prefer to describe this volume as “A Collection of Thirteen Sermons on Biblical Texts” rather than try to force all the sermons into the subject of the first. It is difficult to see how the sermons on “What About Angels” and “The Mystery of Christ” fit into the suggested theme except in the broadest possible sense.

Dr. Macartney took to himself the last word he gave his brother Robertson, who was leaving his bedside to preach in a nearby church: “Put all the Bible you can into it.”

FRANK A. LAWRENCE

Botanical Answers

All the Plants of the Bible, by Winifred Walker, Harper. 1957. $4.95.

Winifred Walker, internationally known botanical artist, provides plant lovers with accurate paintings of 114 Bible plants (in full-page black-and-white reproduction) and a wealth of informative comment on the flowers, fruits, trees, shrubs, grains, herbs and vegetables mentioned in Scripture.

CARL F. H. HENRY

Physicians And Faith

Faith and Medicine, by Andre Schlemmer, Tyndale, London. 2s, 6d.

The Limits of Medical Responsibility, by Arnold S. Aldis, Tyndale, London. 6d.

An English surgeon and a French physician, both of them earnest Christians, have produced booklets which, while addressed primarily to members of their own profession, are not without interest and value for others. Mr. Aldis shows how introduction of the National Health Service in Great Britain, the unprecedented advances in the whole field of medicine in recent years, and the partial undermining of Christian faith and Christian ethics combine to necessitate a re-examination of medical responsibilities. For instance, the doctor’s responsibility to the state, which provides his remuneration, ought not to be in conflict with his primary responsibility to the individual patient. Christian doctors must maintain the highest standards, and keep abreast of medical progress and discovery, despite demands that record-keeping and form-filling make upon their time.

Dr. Schlemmer’s work covers more ground, giving clear scriptural teaching on “The Christian Life and the Body,” “Faith and the Care of the Body,” “Faith and Medical Science,” “Reverence for Life and Medical Vocation,” with a particularly useful final chapter on “Instinct, Reason, and Intuition.” Here and there one notes a remarkable identity of emphasis between the two booklets. “Knowledge alone is not enough,” says Mr. Aldis. “What we need is wisdom to use knowledge to the right ends. And wisdom depends not on cleverness, ingenuity, or technology; it depends on goodness and righteousness. This in its turn depends upon godliness and cannot long be divorced from it” (page 16). “It is necessary,” says Dr. Schlemmer, “for medical science to search, in addition to scientific knowledge, for wisdom, and to cultivate it” (page 57). And, like Mr. Aldis, he is convinced that this wisdom “must be derived from a source which is divinely given (i.e. God’s revelation) which is the guide and keeper of our reason as it pursues its search for wisdom.”

FRANK HOUGHTON

Sex And Marriage

The Intimate Life, by Norval Geldenhuys, Eerdmans. 96 pp., $1.50.

Described as “a practical, up-to-date handbook for engaged and newly married couples,” this little volume begins with a discussion of the Christian view of sex as a God-given good. It continues, to cover the importance of choosing the right life-partner, with special emphasis upon spiritual considerations. Then, following a frank chapter on the physical aspects of reproduction and coitus, the author treats of the mental and emotional attitudes that each partner to a marriage should develop towards the other in their life together.

Most of the remainder is devoted to birth-control from the standpoint of the fertile and sterile periods in a woman’s menstrual cycle. Elaborate charts and graphs accompany the clear presentation of this “natural” method of spacing children.

It is a good little book. Issued in a paperback edition, it would better suit ministers who are looking for something to give away.

G. AIKEN TAYLOR

Whitefield Distorted

George Whitefield, Wayfaring Witness, by Stuart C. Henry, Abingdon. $3.75.

It is regrettable that the first new book on Whitefield to appear in 30 years should leave the reader unable to decide whether the famous evangelist was a man of God or a cheap mountebank. Stating that “A strong case can be made for Whitefield as a devil or a saint” (p. 175), the author seems to feel that he fits somewhere between the two, but just where he does not know. The result is a hazy portrait, drawn in “warped perspective and untrue colour,” the very fault for which he criticizes Whitefield’s previous biographers (p. 175).

This failure to present a clear and true picture does not arise from a lack of source material. On the contrary, Dr. Henry, who is a professor at Southern Methodist University, has done an admirable job of preliminary research; he provides a bibliography of 186 entries and in the course of his text refers to his sources no less than 853 times. The difficulty lies rather in the deficient use of the material. The work of the true historian—the forming of an opinion only on the basis of amassing and analyzing all available evidence on any given phase of the subject—does not characterize this book, but almost every page produces some conclusion hurriedly drawn from fractional and often one-sided evidence; conflicting testimony is frequently ignored, and source material is referred to in a surface, prooftext fashion.

Scores of examples of this faulty practice might be cited. The author makes a case against Whitefield for his part in the “unconverted clergy” controversy in New England (p. 65), yet he completely ignores the extenuating circumstances which would force a revision of his judgment. The same is true of his charges concerning the extremes of emotion which characterized some phases of the revival (p. 64), and of his treatment of Whitefield’s attitude toward slavery. A full knowledge of the doctrinal controversy between Whitefield and Wesley is the sine qua non of understanding the man and his life, yet this book gives it but three fragmentary mentions (pp. 59, 79, 102). By the same process of snap judgment he accuses Whitefield of “an unbecoming pride of ignorance,” and “an arrogant hostility to learning” (p. 96); he stigmatizes him as “a theological cuttlefish” (p. 178), “an odd combination of humility and pride,” and one whose “success intoxicated him till his dying day” (p. 16). Statement after statement might thus be produced, containing the half truth and the untruth.

The book is most notable for what it leaves out. The wretched canards concocted by Unitarians, formalists, deists and atheists in their hatred of the man of God are introduced here, while the many testimonies to his goodness and greatness which came from a host of reliable witnesses among his contemporaries are almost all omitted. More than half of the book is given over to “The Message and How It Was Received,” yet amazing as it seems, that matchless effect of Whitefield’s preaching—the glorious conversion of thousands, and the resultant revival that transformed two nations—has no part in it. As a background to Whitefield’s life it must ever be borne in mind that he was in ill health and deeply in debt throughout almost all of his ministry, yet that is omitted too. There were many evidences of his regard for learning, his deep humility and his gracious love, but the reader looks in vain for them here. The passion to win souls and the fervor and warmth that were the main characteristics of his life, are nowhere found in this cold book. The author reveals no personal sympathy for Whitefield’s evangelicalism, as he reviews his theological position in a rather scoffing fashion.

In this reviewer’s opinion the work is but a sad caricature, which cannot fail to confuse the reader and bring reproach upon the memory of a holy, humble and mighty man of God.

ARNOLD A. DALLIMORE

Filing, Indexing Aid

Practical Study Methods for Student and Pastor, by Donald F. Rossin and Palmer Ruschke, D. F. Rossin Co., Minneapolis, 1956. $5.00.

Under a title that might mislead, here is a key to filing and indexing that makes an often complicated task appear simple. Thirty years’ experience, first in the pastorate and then in the production of filing aids, have given Donald F. Rossin a competence in this field that few could dispute. And the co-author, Palmer Ruschke, as a seminary student successfully adapted and promoted the materials and methods suggested in this book among seminary students and pastors. What we have here is not so much “study” methods as “filing and indexing” methods.

The author contends, and rightly so, that the pressures placed upon the minister today require him to use some sort of system of filing and indexing the materials he must use. It is just physically and mentally impossible to retain it all in one’s mind, and unless it is systematically filed, it is as good as lost. What minister would not warm to the idea of having more time for Bible study, auxiliary reading, family life, prayer and meditation, rest and recreation, service to his denomination and community? The authors make out a pretty convincing case for giving the minister this extra time if he will adopt the system detailed in this book.

First, they suggest a specially prepared loose-leaf pocket memo book that can be carried on one’s person at all times. Here can be kept a record of all addresses, appointments, sermon illustrations that occur to the pastor during the day, expense accounts, prospect lists, cards, etc. Then follows a chapter on the classification of materials read by the minister, using the Dewey decimal system. This is applied first to the storing of pamphlets, tracts, magazine articles, notes, etc., in a filing cabinet. The placement of tabs, use of colors and labeling are all explained. Then the Dewey system is applied to indexing what is read from one’s own library or the public sources. Thus the fruit of what one reads is not lost as memory fades.

The chapter on sermon mechanics is excellent and points the way both to systematic sermon preparation and preservation. Mr. Rossin has prepared a special series of cards and envelopes for use by ministers and explains how to use them. One of the unique features of this book is that the original owner of each copy has the privilege of writing to Minneapolis to receive free samples of the materials suggested. Then he can see for himself whether he and the system could work happily together.

As is to be expected, some suggestions will not meet every minister’s needs. For example, to have “five or ten ghost readers” reading periodicals and submitting reports on their reading gave the reviewer nightmares (p. 135). And he wonders, too, why 50 pages of a 175-page book had to be taken up with a large-print, double-spaced list of the Dewey decimal system classification numbers of every subject related to religion. This could have been easily compressed into one-third the space.

What about the poor harassed preacher who says he doesn’t even have time to get such a system started? This book has the answer. “Make it your hobby for a while.” Not a bad idea, if you don’t mind a hobby in your study.

J. C. HOLBROOK

Worthy Studies

The General Epistle of James, by R. V. G. Tasker, 7s.6d. and The Epistle of Paul to the Thessalonians, by Leon Morris, 7s.6d., Tyndale Press, London, 1956. Published in U.S.A. by Eerdmans, Grand Rapids. $2.00.

These two volumes are the first numbers to appear of a series of Tyndale New Testament commentaries. Based on the Authorized Version, they are primarily intended for the general Christian reader. They are, however, by no means facile or superficial, but seek to give within their modest compass a thorough exegesis of the books and proper attention to the principal questions of introduction, criticism and text as they arise. They are convenient in size, fitting the pocket (unless its capacity is unusually limited), well bound and attractively printed.

Professor Tasker of the University of London, who is general editor of the series, inaugurates it with a commentary which it is almost an impertinence to praise. He quotes a sermon where this letter was referred to as “a collection of sermon-notes,” and throughout Prof. Tasker’s book one hears the earnest, compelling tones of the preacher whose words are always springing direct from the sacred text. One is irresistibly reminded of John Calvin, who is, indeed, not infrequently quoted. Fair consideration is given to points where the interpretation is disputed and variant readings are treated with the judiciousness that one expects from an eminent textual critic. Prof. Tasker wears his learning lightly and his study is a treasure of its kind.

There are all too few commentaries on the Thessalonian epistles which are both good and moderate in size: so the contribution of Dr. Morris (who is Vice-Principal of Ridley College, Melbourne) is much needed. His commentary is a thoroughly competent, workmanlike affair. In his introduction he sets out the principal views of the origin and date of the epistles and argues convincingly for their authenticity and present order. Even if some detect some lack of economy in words and a certain informality of style in the commentary itself, none can deny (far more important) it is marked by fairness, insight and evangelical warmth.

The Tyndale New Testament commentaries have started auspiciously and one must look forward to future volumes.

A. F. WALLS

• CORRECTION—The review of Theodore O. Wedel’s book, The Pulpit Rediscovers Theology (September 30 issue), incorrectly stated that this book was issued by Westminster Press. It should have credited Seabury Press, Greenwich, Conn., as the publisher.—ED.

Theology

Review of Current Religious Thought: October 28, 1957

G. C. Berkouwer

Two years ago there appeared a book that deserves more attention than it has hitherto received. This is the work of Antanas Maceina issued under the title, Das Geheimnis der Bosheit (The Secret of Evil). In this volume Maceina deals with the antichrist with reference to the Russian writer Solowjew’s tales attempting to account for evil in the world. Because he rejected an eternal dualism between good and evil, he was confronted with the question of the problem of evil in the world, and attempted therefore to supply an answer in his book on the antichrist.

The secret of evil is an expression that goes back to 2 Thessalonians 2, where Paul, in connection with the man of sin, speaks of the hiddenness of iniquity. The expression is used frequently to indicate the strange, mysterious character of evil. Maceina wishes to follow the trail of evil in history. He is gripped especially by the thought that the realm of the antichrist is the world of caricature. This realm wears the mask of the Church—and as one proceeds to follow this through, one goes from one thing to another. In this fashion the antichrist is described as the man of ethics, of morality, of decency and well doing, in short, as philanthropist. Naturally there lies in all of this an element of truth: there is a masquerade. But one must be careful of overstatement, as for instance when Maceina identifies the antichrist as the imitation of the new Jerusalem. According to the biblical message, the example of philanthropy does not fit very well, at least not in the case of believers (who of course also are people). But we acknowledge that there always lies in the antichrist something of the substitute, the disguise, of imitation, of caricature, even in the range of the wonders of the antichrist.

Now there is in this book one element that deserves our special attention. When Maceina speaks of the great falling away, he regards this falling away also as a purifying factor in the life of the Church of Jesus Christ, because in its smaller numbers it continues to strive throughout this trial. And in this connection he warns us against the human tendency to attach too much importance to the matter of numbers, to quantity, for the very reason that it is exactly the power of numbers that is the trademark of the realm of the antichrist. The Kingdom of God pays no attention to quantity, but to quality, and one must therefore protect himself from the temptation of numbers. And he expresses himself in such fashion that he makes clear that quantity is the false disguise of value.

He can, therefore, quite naturally point to all kinds of scriptural passages wherein there is warning against the overevaluation of numbers. These warnings are indeed many, and we think back on the census of David, and the band of Gideon in which there were “too many,” and it is exactly in comparison with these that we read in the Gospels about the “legion” of the power of darkness! Therefore Maceina points us to the dangerous cult or fad of numbers. But it is necessary to point out with emphasis that the Gospel also speaks of the value of “the many”. One can say that the preaching of the Gospel to all people is thus directed to the many. It certainly is not in vain that in the Revelation of John mention is made of the great throng which no one can number and which is gathered from all people and nations and tongues. That is an outlook that rests in the broadness and universality of the Gospel for the entire world. The Gospel seeks out the uttermost parts of the earth and that is exactly the perspective of Pentecost. Also in the many resides the blessing of the Gospel. And when one too quickly and too conveniently brings the great falling away in connection with the purification of the Church, which now in its small numbers can still press through in its striving over against massive forces, then one is certainly embarked upon a romantic path.

True, the Gospel gives us no opportunity to seek after numbers, but it does point us toward the riches of numbers for the Lord. We must not sing hymns of praise for individuals. That can only fall short of the doing justice to the great call of the Church to seek, with the harnessing of all possible power, the many in an uprooted world. Do we not read that Christ has given his life for many? Surely the power of God can in the Church’s times of need bring individuals (the persecuted) under God’s special protection, and one must never fear when numbers grow smaller, and we should never come under the suggestive spell of “legion.” Great numbers are no guarantee of value or truth. However, we must not, in juxtaposition to legion, glorify the few, as if there is an essential value in the few that we should desire small numbers. Much more should we look forward to the time when they shall come from all sides, as in the prophecy of Zechariah, where we read, “Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is the Jew, saying, We will go with you: for we have heard that God is with you.”

The throng which no one can number.… In the middle of this turmoiled world in which we live, we should not become confused about the value of numbers and the many. We cannot let the matter of the total be decisive, and where two or three are gathered in the name of the Lord, there he will be in the midst of them. But our prayer goes forth also to the many. For even though the power of darkness may have estranged the many and used the total to make an impression, we may never forget that the total remains God’s property. The many have their place in the apocalyptic vision. And upon the many focuses our calling, our expectation and our fervent prayers.

This review of live spiritual and moral issues debated in the secular and religious press of the day is prepared successively for CHRISTIANITY TODAY by four evangelical scholars: Professor W. Stanford Reid of Canada, Professor G. C. Berkouwer of the Netherlands, Professor John H. Gerstner of the United States and Dr. Philip E. Hughes of England.

Cover Story

I Believe: The Deity of Christ

Andrew W. Blackwood

For sixty years I have believed in the Deity of Christ. I was reared in an extremely conservative Covenanter-seceder home, where mother read her growing boys long sermons by Ralph Erskine, John Owen and other men of might. After college, with no liberal contacts, I went to Harvard. There I saw Unitarianism at its best, in Francis G. Peabody and other followers of William E. Channing (d. 1842). Out of meager resources I bought the Works of Channing. I wondered at his well-known sermon, “The Character of Christ,” but I did not accept his theory of our Lord’s person.

At Princeton Seminary the next year I learned the other side. By special permission I took Benjamin B. Warfield’s elective course on the Deity of Christ, and Geerhardus Vos, on the Epistle to the Hebrews. I look on them as intellectually the equals of my ablest professors of English at Harvard, and as two of the few real scholars whom I have come to know intimately. To them, and to Francis L. Patton, I owe much of my basic thinking about the Deity of Christ.

At Xenia Seminary I sat under a saint, William G. Moorehead. Later I came to know Theron H. Rice of Union Seminary, Richmond. From these two I learned that a seminary professor can do untold good without being a scholar. With them I approached the Deity of Christ through “the theology of the heart.” Not every scholar can be a saint, such as Charles Hodge, but I wish that every seminary had at least one professor who would show by radiance of life the practical meaning of Christ’s Deity.

As a parish minister I held to the “faith of my fathers,” but not without wavering about the resurrection of the body. In those days not every believer in Christ’s Deity held to certain other doctrines. One of the ablest pulpit masters in America, Charles E. Jefferson, put out a volume of doctrinal sermons, Things Fundamental (1903). In two able discourses he pleaded for belief in “The Deity of Jesus.” In two other chapters he presented “the new conception of the Scriptures.” In a generation when liberal ideas seemed likely to prevail, I gradually came out on the sunny side of faith in all the truths that accord with acceptance of Christ’s Deity.

A Test Of Beliefs

In 1929 my beliefs met a searching test. At the Grove City Bible Conference I spoke daily with two brilliant New Testament scholars, Archibald T. Robertson and J. Gresham Machen, each of whom held firmly to the Deity of Christ, and treated me kindly as a believer. One day while there I received a visit from two trustees of Princeton Seminary. The President, Dr. William McEwan, acted as spokesman. The other is still living, and no doubt can verify my recollections of the interview. To my amazement and delight it went much as follows:

“The Board of Trustees wishes you to become the professor of homiletics. Before you say anything, let me state the one condition. The board wishes your assurance that you adhere to the historic position of the seminary, doctrinally.” I answered that I did so adhere. I also explained that I thought the seminary ought to change its ways, practically, so as to train graduates for service as pastors and missionaries. On this basis I was elected, and from this position I have never consciously swerved. I refer especially to acceptance of Christ’s Deity.

At Princeton I met a good deal of suspicion on the part of nearby observers. So did my friends, Samuel M. Zwemer and John E. Kuizenga, who came about the same time, and on the same terms, doctrinally. Gradually those suspicions faded away, except for an occasional reminder that I was neither inspired nor infallible. Looking back, I wish that all of us who held to the Deity of Christ could have loved and trusted each other.

Let me now turn directly to my subject. Since “no man can bear witness to Christ and himself at the same time” (James Denney), I shall resort to plural pronouns. We evangelicals hold to the Deity of Christ for three reasons. First, and most important, we accept the teachings of Holy Scripture. Our Presbyterian Confession of Faith (VIII.2) witnesses to Christ as “the Son of God, the Second Person in the Trinity being very and eternal God, of one substance, and equal with the Father.” Despite the phraseology, abstract and mysterious, we believe this to be the testimony of Holy Scripture, in every part that deals with the person of our Lord. We also believe in his humanity.

Denying The Lord

Not every minister in high place now accepts this teaching. At Yale in 1955 a distinguished bishop of a major evangelical denomination delivered the Lyman Beecher Lectures on Preaching. In the midst of much sound material about God’s Good News came a paragraph that seems to have escaped public attention. The brilliant lecturer voiced dissent from a recent statement by the World Council about “Jesus as God.” That statement may have originated on the Continent, where the majority of leading theologians believe in Christ’s Deity. Not so the bishop.

The statement does not please me, and it seems far from satisfactory. I would much prefer to have it say that God was in Christ, for I believe that the testimony of the New Testament taken as a whole is against the doctrine of the deity of Christ, although I think it bears overwhelming witness to the divinity of Jesus (p. 125).

If this were the teaching of many New Testament scholars today, and if I had to follow them, I should exclaim: “They have taken away my Lord, and I know not where they have laid him!” Fortunately, we still have from other days such volumes as The Divinity of Our Lord and Saviour (1903), by H. P. Liddon; The Lord of Glory (1907, 1950) and The Person and Work of Christ (1950), both by B. B. Warfield; The Self-Disclosure of Jesus (1926, 1954), by Geerhardus Vos; The Divinity of Christ in the Gospel of John (1916), by A. T. Robertson; and The Person and Work of Christ (1908), by Nathan R. Wood.

More recent authors include Loraine Boettner, The Person of Christ (1943); Samuel G. Craig, Jesus of Yesterday and Today (1956); Leon Morris, The Apostolic Preaching of the Cross (1955); and William C. Robinson, Our Lord (1937, 1949). The list might also include well-known works by men not so strongly conservative. One of them, John M. Shaw, has a work on Christine Doctrine (1953). Among many other good things, a paragraph stresses Christ’s claims for himself:

In this claim of Jesus … we are confronted with nothing less than a moral problem of the gravest kind, a problem whose issue we can not evade with intellectual sincerity.… “Either Jesus was God, or He was not even a good man” (aut deus aut non bonus homo.) So the old Fathers formulated the alternative. And there is no escape from this inexorable dilemma.… “Either Jesus was a Deceiver, and was Himself deceived,” or “He was divine, God the Son incarnate” (p. 161).

Ground Of Belief

First of all, then, we believe in Christ’s Deity because we accept the teachings of Holy Scripture. Again, we believe because we find many confirmations in church history. Anyone familiar with the facts can make an experiment at home. Using as a guide Larourette, Schaff, or any other capable historian, make a chronological list of church leaders who have strongly believed in the Deity of Christ. Then compile another list of other leaders who have not bowed down to him as “very God of very God.” The first list we may call evangelical. The second we need not label, lest we seem to be casting stones.

A glance over the two lists will show that a vast array of saints and heroes have held to the Deity of Christ. Much the same conclusion will follow if one makes a list of first-class hymns that sound forth the glories of Christ as One whom we worship, as we worship no one save God. In another list put songs full of beauty, such as fill the pages of a typical hymnal among Unitarians. Neither of these experiments can prove the fact of Christ’s Deity. Belief in that high doctrine must rest on the revelation in Holy Scripture, and on the witness of the Holy Spirit in the believer’s soul. Still it is good to know that we who engage in the worship of Christ as God stand in the succession of the mightiest leaders of the Church and the noblest authors of hymns that the Church will never let die.

A third reason for accepting Christ’s Deity has to do with Christian experience. Fortunately, the doctrine does not depend on our acceptance. On the other hand, the value of the truth to any person or group does depend on the inner witness of the Holy Spirit, and on daily fellowship with the Christ of God. So if anyone ever begins to waver, let him come close to Christ in the written Word and hold fellowship with him in prayer. In his own time and way the Lord of Glory will make himself known as he did to doubting Thomas of old, so that the young Hebrew disciple exclaimed: “My Lord and my God!”

A Word To The Ministry

Now for a word to the young minister. At least once a year preach a sermon directly about the Deity of Christ. Do not argue, defend, or attack. Simply, clearly, and kindly set forth what some part of Holy Writ teaches about the person of our Lord. Make clear also what difference the truth ought to make in the life of the hearer. Because he believes in Christ’s Deity, the layman ought to trust the Redeemer for salvation from sin; follow him as Lord and Master; learn from him as Teacher and Guide; look to him as Divine Friend and Helper, and make ready to stand before him as Final Judge.

All this the layman will see clearly if he learns about Christ as One whom believers worship. As intelligent beings, created in the Father’s image, we worship no one but God. Why then do we adore Jesus Christ? To him we pray, as Stephen did when dying, because he believed in Christ’s Deity. With his last breath he uttered two prayers which he addressed to the Lord Jesus (Acts 7:59, 60). To Christ we now can pray, and worship him in holy song.

We know why Pliny the Younger (died c. 113 A.D.), not a believer, wrote about early Christians as gathering before daybreak to “sing in turn a hymn of praise to God.” In many of our noblest songs we too exult in the glories of our Redeemer. At Christmas with Charles Wesley we sing about the “new-born King”; “Veiled in flesh the Godhead see; hail the incarnate Deity!” In May we adore “Fairest Lord Jesus, Ruler of all nature.” At the Lord’s Supper we “behold the wondrous Cross, on which the Prince of Glory died”.

Forbid it, Lord, that I should boast

Save in the death of Christ my God;

All the vain things that charm me most,

I sacrifice them to His blood.

Andrew W. Blackwood has a well-earned reputation as preacher, teacher, and author of books for preachers. He pastored Presbyterian churches for 17 years. In 1925 he began teaching. After five years as Professor of English Bible at Louisville Presbyterian Seminary, he became Professor of Homiletics at Princeton Theological Seminary from 1930 to 1950. Since 1950 he has been Professor of Preaching at Temple University School of Theology. This article is the first of a series by Protestant leaders on the theme, “I Believe.”

Cover Story

The Temptation of Relativism

G. C. Berkouwer

Every one at some time in his life encounters the problem of relativism. It is said that our own time is characteristically relativistic, that we do not dare to speak of absolutes. This has its good side. We recall the absolutism of certain totalitarian states, which also reminds us that not everything is relativized in our century. We live in a time when some things are illegitimately absolutized. But still the relativizing of life is a profound matter, playing a role in the reflections and the viewpoints of the Christian faith.

The Leveling Of Christianity

Not everyone is sensitive enough to be greatly bothered by it, but some are almost overwhelmed when they first meet the suggestive and intoxicating idea that the Christian faith is a subjective conviction which is on the same plane with other no less earnest convictions. This is not merely a contemporary phenomenon. It elbowed its way into the environment of the Christian Church centuries ago. It was the syncretism of an early age; later it was the problem of “the absoluteness of Christianity” raised by the History of Religion school in the nineteenth century. In the latter instance, the problem arose through extensive research into other religions, which uncovered a depth and wealth of thought and conceptions of deity in pagan religions. The sharp line between Christianity and other religions was erased, even though there was still talk of the superiority of Christianity. The religions—including Christianity—were compared on the same basis. The conclusion was drawn that Christianity was not the one true religion, but an example of the many religious currents, a special form of the general essence of universal religion.

This so-called essence of religion had, through innumerable circumstances, taken various forms, including Christianity. It may have been acknowledged that Christianity was a very special form, but still only one of the many forms which arose out of the essentially religious structure of the human heart. A religious a priori was conceived, to be added to the theoretical, ethical, and aesthetic a prioris of the human mind. In the varying circumstances of life this religious a priori was actualized and specialized into this or that particular form of religion. There was no cleavage between Christianity and the other religions. Scholars pointed to the strong convictions that existed in every religion, to common forms of religious practices, such as a defined way of religious communal life, prayers, sacrifices, worship, notions of immortality, and so on. It was said that we could not conclude that a religion is unique and special because of the existence of a specially strong conviction, since strong convictions prevailed in many religions, notably in Islam. Thus, a general relativism began to prevail through the comparison of religions.

The Loss Of Absoluteness

A clear example of this is seen in the so-called parliament of religions which was held in Chicago in 1893. There representatives of all religions joined together in the Lord’s Prayer. All religions were joined; none was absolute. From this resulted a sharp criticism of any religion which pretended to possess a unique character. Such a pretension was considered impossible in the light of research into both the various religions and the human spirit. Religion had been discovered to be a disposition so close to the essence of the human spirit that we needed no longer to be surprised at the universality of religion.

It is evident that in this conclusion we encounter what may well be the most profound question that has faced Christian faith. It could hardly be otherwise than that many would be deeply impressed once the results of the study of comparative religions were popularized. People would say: Yes, there is a Bible, but there is also a Koran and many other holy books. There is a Redeemer, but other religions also concentrate their ideas of redemption around a specific redeemer. Does not all this come forth from a single law of the human spirit? And, hence, is the Christian faith, is the Bible, actually unique? Such questions collided head-on with the confession of the Church. The Church was consequently criticized for trying to hold to her pretensions of absoluteness, a lost cause. The Church was not challenged to give up her religion, but to sacrifice her pretensions of the absoluteness of her religion.

The Lowering Of Missions

The proclamation of the Church was directly involved. The message with which she had gone into the world was not an appeal to the special value of the thoughts of church men, but a trumpet sound, an invitation, a calling to the one way of salvation. Now, the witness of the Church in her missions to the heathen was up for question. This facet of the problem came quickly to the attention of the advocates of comparative religion. Troeltsch wrote, in 1906, that the common conception of missions had to undergo a radical change. It would, he claimed, be thereafter impossible to understand missions as a deed of sympathetic Chrisianity going into a dark world where salvation was unknown, to free the people from corruption and doom by conversion to the living God. Troeltsch supported the idea of missions, but suspected that much missionary effort stemmed from an overestimate of the worth of Western culture, a culture which other peoples could well claim to be unnecessary for them; they could find their own ways to salvation without the unwelcome assistance of the Christian message and culture.

One may ask, then, why a Christian, church should be established in the East. Why not just as well a mosque in Paris?

The acceptance of the relativity of the Christian faith naturally produced a crisis in the missionary consciousness of the Church. Perhaps more accurately said, it brought a crippling of such consciousness. It may be possible to maintain missions on a cultural basis for a while, but in time the elan will die. This is the more evident as the cultural development of the non-Christian peoples proceeds, making it less and less possible to establish missions on the basis of one’s own cultural aristocracy.

The Lessening Of Man

This process of relativizing does not involve only the theology of the philosophy of religion. It involves man, who sees no way to avoid the vacuum of relativity. He begins to make comparisons of his own. An attitude like that of Pharaoh’s magicians begins to prevail in his heart. We recall how Jehovah said to Moses and Aaron: “When Pharaoh asks for a sign, take your staff and throw it on the ground before Pharaoh. It shall become a snake.” But when the sign was given, Pharaoh was not convinced. He called his wise men and magicians, but “the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents.” And Pharaoh’s heart was hardened. He did not see in the signs a unique evidence of Israel’s God. They were relativized by what Egypt’s prophets could also do. The special character of a sign was removed from what Moses and Aaron did. The sign was not absolute, but relative. The same relativizing occurs later when Moses and Aaron threw a staff over the Nile and the Egyptians did the same. But finally the imitation of the Egyptians failed to work. Then Pharaoh’s magicians said to Pharoah: “This is the finger of God.”

This throws light on the process of relativizing. The absoluteness of God’s revelatory action for Israel in Egypt became irrefutably clear. Subsequently God led Israel out of the house of bondage by His mighty acts. Israel was under the impression of this; they were not long under the impression of the temporary parallel between Moses and Aaron and the magicians. But this is explained by the fact that the parallel was suddenly and demonstrably broken. Perhaps there are those who say that it would be convincing if, in the midst of the relativizing of Christianity, there were suddenly a special revelation that the Christian faith is after all something unique and absolute. But as long as this absoluteness is not clearly demonstrated, they will remain impressed with the certainties, convictions, intimations of immortality, and reverence within other religions, which make them parallel with Christianity. Thus they are tempted to go along with the current of relativity, a current which erases all exclamation marks and replaces them with question marks. This is hard; for it is frightful to live while questioning the ultimate.

The question marks are not taken away with a new voluntary decision to attribute absoluteness to Christianity. It would be a stout-hearted decision to regain a sure foundation in this world. But it does not work this way with the Christian faith; Christ will not thus be served. We do not find our way out by desperately writing exclamation marks over the question marks. The New Testament is clear that faith in the absoluteness of Christianity is not a decision of flesh and blood, not even when it is a stout-hearted decision. It also tells us that the apostles went forth into a syncretistic world possessed of many gods, without question marks after their witness to the one Redeemer. But their exclamation marks were pure gifts. They knew that they did not have them because they could prove precisely and convincingly for themselves the absoluteness of their faith. Neither were they the results of raw courage, but of human decision. Nor did they go with a kind of conviction that Jesus Christ was a superior Redeemer, but one among the many redeemers who were preached in the world. It did not work that way. It cannot work that way today.

The Light Of Light

It is, as it was for Paul, a struggle against flesh and blood, a struggle that only Jesus Christ can win for us through the Holy Spirit. There will be temptations to object to the idea that our faith in Christ does not arise from flesh and blood. It is not self-evident that we should seek our certainty in him alone, in the most exclusive way. Yet, it is in that way alone that we can overcome the temptation to relativize our faith. It is profoundly remarkable that a man may know and maintain this as a treasure, that Jesus Christ is not preached by us as one way, but as the way, and that we can find in him everything needful. Yet, this is the way that he walked among his own people. “I am the Way, the Truth, and the Life.” He said this after Thomas complained that he did not know the way. Thomas looked for a humanly possible way. But Jesus turned his eyes suddenly in another direction: I am the Way.

The disciples had enough difficulty along that Way, and they soon had no more reserves within themselves to draw from. They left it all to him. But when the Spirit of Christ was poured out, everything was changed. “Now must everything, everything change.” And it was changed. There was a trumpet sounded over the world. And the hearing of the sound was saturated with blessing. From our human sentiments, we would rather first be convinced with rational certainty. We would rather first make certain that the sound of the trumpet is clear, and whether there may not also be other compelling trumpet sounds in the world. We would rather be certain of ourselves. But the amazing thing is that the further we go along this way, the further away the mystery of Christ fades from sight.

No one ever came to faith this way. The closer he may seem to have come in his search for proof, the further away he actually walked. He may hear the message of Christ, but he wishes first to examine it. He hears that Christ first asks his question, but he demands that his own questions be answered first. But as he puts his questions to the fore, Christ’s question is tabled. Christ’s Word and Christ’s question are not enough. He hesitates uncertainly, as did Phillip, who heard Jesus and was impressed, but still reserved a feeling of unrest and uncertainty: “Show us the Father and it is enough.” Christ answered: “Have I been so long with you and have you not known me? He who hath seen me hath seen the Father.”

Only presumption would lead us to say that we understand fully what Christ meant. There are many thick volumes about it; the Church has stuttered when it has spoken about the Son and the Father. It has spoken of “Light of Light.” And he who can comprehend it, let him comprehend it. But if we cannot comprehend it with our rational understanding, the absolute answer of Christ to Phillip still stands. “You have seen the Father,” Jesus said. The answer sets everything in a wonderful light. When John the Baptist, imprisoned, had doubts, he did not ask questions of the Pharisees and Sadducees. He sent his disciples to Jesus. And he received his answer: “Blessed is the man who is not offended in me.” A new benediction! Who seeks more than this, seeks something less. It is on this way alone that the problem of the way on which men need never wander is solved.

G. C. Berkouwer is Professor of Systematic Theology at Free University of Amsterdam. He is author of many books, most notably, Studies in Dogmatics, five volumes of which have been translated into English, with thirteen in preparation. His most recent work is The Triumph of Grace in The Theology of Karl Barth.

The Iron Gate

God—

From whose peaceful heaven We have wandered

Into our own creation of disquietude

Let us see again that gate of iron

Through which by purging

We may yet regain the nobleness of peace. Contain us

That our tears may flow for others

And the flowing not release our pain

Until we love them unto God again.

LOREN K. DAVIDSON

Cover Story

The Place of the Layman

Tom Allan

It is generally accepted that the effective propagation of the Faith in the secular world depends ultimately on the witness of the layman. The idea of the apostolate of the laity is being eagerly examined by the Church in every country and in all denominations, and its far-reaching implications for the work of evangelism are beginning to be recognized even in those churches where the doctrine of the priesthood of all believers has not been central.

This concern for the apostolate of the laity has resulted in the emergence of a multitude of movements ranging from breakfast clubs for senators and congressmen in Washington, D. C., to the significant work of the Ecumenical Institute of Bossey, Switzerland. The Protestant Professional Associations in France, the Evangelical Academies in Germany, the Zoe-Aktines movement in Greece, the Church and World Institute in Holland—all of these movements have a common object, the development of effective lay witness in the secular world.

Difficulties In The Way

For the parish minister, engaged in the hard and often unrewarding tasks of congregational and parochial work, it is at once stimulating and disheartening to read of these movements. He accepts implicitly the idea of the lay apostolate: but all too often he finds it impossible to translate the idea into practice in his own parish. The difficulties in the way are enormous, and in most writings on the subject these difficulties are either by-passed or disregarded.

At the outset, he is faced with the simple problem of finding laymen in his own congregation who have any real grasp of their responsibility for witness in the secular world. The laity have been called “the unemployed of the Church,” and there are several factors contributing to their state of unemployment. But the most important one is the “clericalism” of the Church. Even in the Church of Scotland which, with its Presbyterian order, theoretically recognizes the place of the layman in the conduct of its affairs, the voice of the layman is seldom heard, and very little opportunity is afforded him to exercise any kind of “non-pastoral” ministry. And the layman has not only come to accept this kind of clericalism as part of the natural ordering of the Church’s life; he is also most reluctant to welcome a change. In his mind the minister’s duties have become clear-cut and well defined, and the ordinary layman is content to leave it at that.

There is another difficulty which the parish minister finds at the local level. He may have about him a small group of people who realize their responsibility as Christians for active service in the work of the Church and positive witness in their daily vocations, but who feel that they do not possess the equipment to undertake it. Particularly in Scotland, where we are traditionally reticent in speaking about our own personal faith, and where such personal confession is regarded as exhibitionism, does this difficulty make itself felt.

These things have been brought home to me in the last few years in visiting scores of churches in different parts of the country seeking to enlist volunteers for local missions of visitation. Time and again I have found myself speaking to people who had literally never thought of such work as a possible field of service. Visitation is the minister’s job, or, in certain circumstances, the elders’. And if, at the end of an evening of question and discussion and appeal, a handful of people might be prepared to admit that it was their responsibility, they hesitated at the thought of speaking to another person about the Faith.

In my own congregation these initial difficulties had been overcome. A group of lay people had emerged, representative of the whole congregation, and honestly committed to the work of evangelism within their own parish and to the business of “witnessing to their faith in their daily vocations.” But it was precisely at this point that the real issues of the lay apostolate made themselves felt, both within the church, and more particularly within the experience of the layman himself. It is hard enough to find laymen prepared to work out their salvation in terms of daily life. It is much harder to face the real implications of Christian witness, and offer the sincere layman guidance and direction and support in his attempt to take his religion out of the ghetto of the Church into the squalor and hostility of the market place. Perhaps the professional Christians, the ministers and theologians, would be less glib in their advocacy of the lay apostolate if they had more practical experience of trying to live the Christian life in a single room in a slum tenement, or as a riveter’s mate in a Clyde shipyard.

To Be Or To Act?

One of the most penetrating studies of the laymen’s part that has recently appeared is in Jacques Ellul’s book, The Presence of the Kingdom. M. Ellul is Professor of Law at Bordeaux University, and the manner of his own conversation to the Faith qualifies him to speak with authority on his theme—the communication of the gospel in a secular world, and the duties and demands which this world lays upon the Christian. He writes: “In reality, today the theologian has nothing to say to the world, because there are no laymen in our churches; because, on the one hand there is the minister, who does not know the situation in the world, and on the other hand, there are ‘laymen,’ who are very careful to keep their faith and their life in different compartments, or who try to escape from this dilemma by concentrating on ethics. Theological truth has no point of contact with the world … (and) God uses material means—in other words, he acts by his spirit through human instruments. Now it is this human instrument that our churches lack: that is why, when the gospel is preached, its message no longer reaches the world.”

M. Ellul goes on to examine the character of the situation which is to be addressed. He entertains no illusions about the modern world, regards it as “the domain of Satan,” and sees man dominated and controlled by facts—technics, the State, production. He then asks his question: What does it mean to be a Christian in this situation? And his answer to that question is of supreme importance for anyone who is concerned with the lay apostolate.

In a sentence he sums up his attitude: “For Christians … what actually matters, in practice, is ‘to be’ and not ‘to act.’ ” With tremendous insight he deals with the modern obsession for action, particularly as it manifests itself in the Church, and exposes its inadequacy. Christian living is the first responsibility; and this “being” takes the form of a threefold awareness: the true meaning of our neighbor, “the brother for whom Christ died”; of the event, “the intervention of one fact in the course of life, of history, of development … which includes within itself the meaning of all the development of the past, and significance for the future”; and of the frontier which exists between the profane and the sacred, the limit set to human pretensions by God. Given this awareness, a new style of life will emerge for the Christian, lived in tension between the secular world and theology, and creating a genuine point of contact for the communication of the gospel.

It is idle to speak of the lay apostolate to men and women who have no first-hand knowledge of the meaning of the Christian experience. So much of the Church’s well-intentioned effort to enlist its laymen goes for nothing because it is concerned with action and organization, and not with what Ellul calls “being.” In Scotland the most widespread attempts to work out the meaning of the lay apostolate have been undertaken at the level of Youth Fellowships, and in the past few years we have seen the development of a number of Christian “action groups” among young people. Theoretically these action groups are necessary and inevitable if the idea of the lay apostolate is to be taken seriously. But so often—at least in my own experience—they have broken down after a year or two mainly because the demands of Christian action were being superimposed on young people who neither understood nor accepted the presuppositions on which Christian conduct is based. A vague and inarticulate identification with Christianity is not a sure enough foundation for building a Christian life. Something more is needed before we have any right to launch the layman into the tension of bearing a Christian witness in a hostile world. The pre-condition of Christian action is that “being” of which Ellul has written, the conscious and personal appropriation of Christ which leads to a new “style of life,” and which in turn makes Christian action not only meaningful but possible.

Personal Involvement

In other words, before there is any hope of seeing the emergence of a genuine lay apostolate within our Church we have to begin at the true point of departure. Christianity is an intensely personal religion, and a man cannot be a Christian by proxy. We have arrived at the paradoxical situation of eagerly seeking a lay apostolate within our churches and finding it hard to produce anything but a tiny handful of laymen who see any point in the apostolate. It is easy enough to find well-meaning people in our churches who will provide tea or organize a concert for the lodging-houses. But if anyone is needed to give a ten-minute address or lead in prayer we have to go to the mission halls or the Christian Brethren.

Of course we can rationalize our failure in this regard by pointing to the subjectivism of evangelical religion, or by pointing to the dichotomy between its profession and its practice. But most of us know that we are rationalizing, and that the lay apostolate will never be anything but a pious hope unless we are prepared to recognize that Christian action which does not emerge out of a personal faith is a contradiction in terms.

Concern For The World

I have tried to point out that there is a fundamental truth in evangelical religion which it is necessary to preserve. Equally I am convinced that its inevitable “personalism” has to be guarded against. Too often the concern for individual salvation meant a complete indifference to the Church, and a retreat from the actual world in which men earn their bread. Henri Perrin, in his book, Priest-Workmen in Germany, tells how he met thirty young Seminarians, eager, enthusiastic, dreaming of conquering the world. But he writes of them: “Often, spiritually meant simply holding on to certain pious practices—‘my’ prayers, ‘my’ interior life—and led to a tendency to cut themselves off, to be always on the defensive against their environment, to remain in their shell. You would have thought that they had nothing to offer the world dying beside them—as if they were beaten and flattened out by the life seething round them.” The evangelical Christian so often lives in this kind of vacuum, and fails to recognize the relevance of the Faith for his daily life.

Explosive And Revolutionary

The whole idea of the apostolate of the laity is explosive and revolutionary, and confronts us with a threefold challenge.

First of all, it compels us to wrestle with the supremely difficult task of leading men and women to a point of decision in which the Faith becomes a personal possession. This is by no means to say that the only valid conversion is the sudden, emotional, “time-and-place” conversion associated with revival meetings, although that may be the path along which many of our best laymen will come. It is not important that a man can say that in such a place and at such a time he became a Christian. It is supremely important that any man who is expected to bear a Christian witness should know beyond any shadow of a peradventure where he stands now. He should be a man for whom penitence and faith are not merely theological terms, but an expression of his own experience of God. No distinctive Christian witness is possible without it.

The idea of the lay apostolate presents us with an inescapable challenge, in the second place, because if it is taken seriously it will mean upheaval and revolution within the conventional framework of the Church’s life. The group which emerges to seek a true Christian solidarity, to be an oasis within our parched Church, will find itself in inevitable conflict with those who are content with things as they are, and who set their face against any change in the ordered and traditional pattern. Such a group will not find an outlet for its energies, a sphere in which to express itself, in the routine of mothers’ meetings, men’s clubs and dramatic clubs which go to make up the weekday activities of any normal congregation. “Only a revolution within the churches,” writes Canon Collins, “a revolution of thought and outlook and of the whole setup can make them effective instruments in God’s hands for the evangelizing of this country: and only Christians who are revolutionary in thought and outlook and their way of life can hope to be effective evangelists today.” Wherever a cell or group for lay witness comes into being within a church it will involve tension and conflict. And that is the price we have to pay for taking the lay apostolate seriously.

New Methods Needed

The third challenge of the lay apostolate is perhaps the most difficult of all. When this group of people comes forward, drawn from different backgrounds and types, to explore the demands of Christian discipleship, it becomes immediately evident that new methods of instruction and training and new levels of Christian fellowship have to be explored if we are to keep faith with the layman. What happens, for example, when a business man with a family discovers that his business methods can no longer be squared with his new standards of judgment? What happens when a girl feels compelled to give up her job because she cannot obey the instructions of her employer and remain true to her faith? What are the determining factors for a man employed in a shipyard or a woman struggling to bring up a family in a one-room tenement house?

The lay apostolate may possess tremendous possibilities for the propagation of the Faith in a secular world. Let us also be assured that, if we allow it to become anything more than an idea in the mind of the professional theologians, it will lead us into unsuspected conflict. But for the Church, as for the individual, the point of conflict is the point of growth.

Tom Allan served the Church of Scotland as field organizer of the “Tell Scotland” Movement. Since September, 1955, he has been minister of St. George’s-Tron, Glasgow. He was executive chairman of the Billy Graham All-Scotland Crusade, and assisted with the Graham campaign in New York City. The material on “The Place of the Layman” is an abridgment of a chapter in his book The Face of My Parish, used by permission of Harper & Brothers, publishers of a new American edition.

Soul Searching

A soldier with no zest for fighting,

A poet with no zeal for writing,

An architect without a plan:

The prototype of modern man.

JOHN COOPER

Cover Story

The Marks of a Christian

Billy Graham

In the First Epistle of John, fifth chapter, thirteenth verse, we read: “These things have I written to you that believe on the name of the Son of God, that ye may know that ye have eternal life and that ye may believe on the name of the Son of God.” That is the reason this epistle is written to the people. “These things I write unto you,” said John, “that ye may know that ye have eternal life.”

Now I ask you, do you know whether you have eternal life? What do I mean by eternal life? I mean life, here and now, a full-orbed life, life’s complete fulfillment, as well as heaven to come when you die. Do you know that you have that? The Bible says you can know it. You can be sure of it. John says, “These things I write unto you that believe on the name of the Son of God, that ye may know that ye have eternal life.” A Christian who has received Christ can say with assurance, “I know that I have eternal life. I’m sure. I have received Christ. There are certain evidences in my life that indicate that I’ve passed from death unto life. Whether I was conscious of the moment or unconscious of it, I’ve passed from death unto life and I know that I’m ready to meet God. I know in whom I have believed.”

All through the epistles, the apostles say, “I know.” You can know, you can be sure. Paul said, “I am persuaded.… I know these things.” How can you know, how can you be sure?

Personal Examination

Well, I want to give you an examination. I want to ask you some very pointed questions about your own life. The Bible says that God’s law is a mirror. And when I look into the Law, the Ten Commandments or the Sermon on the Mount, the Bible says that I see my true self. I see how I appear in the sight of God. The Bible says that God does not judge the outward appearance. I’m not asking about your financial status, about the latest fashion in which you are dressed, about your social position, about the color of your skin, nor about your cultural background. I’m asking, How do you stand in relationship to God? Are you sure that you have eternal life?

The rich young ruler came to Jesus and said, “What must I do to have eternal life?” What did he mean? He meant that he wanted the best out of life here, that he wanted full-orbed living. Now, he had religion. He had culture. He had education. He had everything that would normally make a person happy. But there was an empty spot in his life. He knew that there was something else in life that he didn’t have, and so he came to Jesus. But, he asked something else. He wanted to know about life after death. He wanted to know whether he was going to live with God forever. He wanted to know about this life that Jesus was talking about when he said, “I have come to bring life, more abundant life.”

Source Of Life

The Bible teaches that God is from everlasting to everlasting. God is life. Jesus said, “I am the way, the truth and the life.” Life: Life with a capital L. That is, spiritual life. Now, there is physical life. Physically you are alive. Spiritually, the Bible says, all of us are dead and separated from God. Take the illustration of a lovely plant. I cut off a stem and the plant lies on the floor. It looks just as well as it ever did from the outside, but the sap can no longer come into it, and eventually it will die because it is separated from life. Now that is exactly what sin does. Sin has cut the lifeline between you and God, and God speaks of us as spiritually dead. Separated from God. Cut off from God’s fellowship. Separated from life.

Now, God is life. The moment you come to Jesus Christ and receive him, the Bible says you are grafted back into the vine. Jesus said, “I am the vine, the true vine. Ye are the branches.” You are grafted in as a branch. The Bible says you become a partaker of eternal life, spiritual life, and immediately something happens. The Bible says the sap, the spiritual life of God, begins to flow through you, and evidences appear that you have spiritual life. You don’t go on as a dead plant, as a dead branch. The leaves begin to sprout. Certain things begin to take place in your life. This life of God is yours, and the Bible says you will live as long as God lives. When the stars have fallen, when the moon has fallen out of its socket, we’ll still be living because God is from everlasting to everlasting, and those of us who have spiritual life in Christ Jesus shall live forever. Oh, it’s wonderful to be a Christian! And that’s the thing that the world cannot understand. That’s the thing that a person who has never received Christ cannot understand. He doesn’t understand that flowing through you now is the life of God, giving you power, strength, and the dynamic to live the Christian life.

Make Sure

Do you have the life of God flowing through you? Have you received spiritual life through Christ? You should check to see whether you have life. The Bible speaks in Hebrews 10:22 about the full assurance of faith. The blind man said, “One thing I know, that whereas I was blind, now I see.” Make sure! Can you say, “I was blind to spiritual things, but now I see. I was once dead to spiritual things, but now I have life. I was once in spiritual darkness, but now I’m walking in the light.” Can you say that? If not, I beg of you to come to Christ and make sure. Has there been a moment when you received Jesus Christ as your Lord and Saviour? Paul said to the Philippian jailor, “Believe on the Lord Jesus Christ and thou shalt be saved.” “No, Paul,” you say, “that’s an oversimplification. You’re too simple, Paul. You should have given him something complicated to do. Paul, you should have told him all that’s involved.” But Paul didn’t. Paul said, “Believe.” Why? Because believing, if you understand the word properly, is the entrance, the beginning of new life in Christ.

Meaning Of Faith

Now, what does it mean to believe? The word believe involves your intellect. We must know Christ, and accept his claims. Christ claimed that he was the Son of God, that his death on the Cross was the only way to heaven, that he was God incarnate. You must accept Christ in all that he claims, or put him down as one of the biggest liars, hypocrites and charlatans in history. I had to decide in my own heart and in my own mind that Jesus Christ was what he claimed to be. I made my decision a few years ago. I stood at the crossroads and intellectually made this choice. I said, “Oh God, by faith with my mind I accept the fact that Jesus Christ is what he claimed to be and that when he died on the Cross it was not the ordinary death of an ordinary man, but it was God in Christ reconciling the world unto himself. It was Christ shedding his blood for our sins.”

Intellect And Emotion

First is the intellect. Second is emotion. Emotion is involved in everything we do. You cannot separate emotion from the mind and the will. Love is emotion. Hate is emotion. When I come to Jesus Christ, I love Christ because he gave himself for me on the Cross, and I hate sin. Hate and love are emotions. I have very little time for a person who can sit in front of a television set and weep and laugh over “I Love Lucy,” or go to a ball game and shout, “Kill the umpire,” and yet condemns emotionalism in religion.

The third factor is the will. Thousands of people are in the churches today who accept Christ with the intellect. The Bible says that the devils believe and tremble. We haven’t done much trembling. Some of you have had emotional experiences in religion as a child, as a young person. But you still do not have spiritual life until a third thing takes place. Here is the important thing: you must by an act of your will receive Christ.

When I stood before the minister to get married, he said, “Wilt thou take this woman to be thy wedded wife?” I said, “I will.” Publicly, before everybody in that church, as scared as I was, by an act of my will. I didn’t answer him and say, ‘I believe in her and I love her.’ That was not it. I had to say, “I will.” Leading up to that moment there had been weeks and months of courtship. I used every tactic that I’d ever heard about or read about to win her. However, we were not committed to each other until we said in front of the minister, “I will.” Then the transaction was recognized in the courts of heaven and earth.

When you come to Jesus Christ it is also an act of your will. That is involved in that little word faith. I believe. I receive Christ by faith. It is an act of your will when you commit your life to him. Have you done that?

Forsaking Sin

After receiving Christ, did you forsake sin, the known sin in your life? Lying, cheating, immorality, pride, all of these things? Now that doesn’t mean you had total and complete victory over them every moment. But it does mean that you began to turn from sin. Sam Jones, the great evangelist, said that his church used to say, “Quit your meanness.” That’s what it means to follow and serve Christ. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy on him.”

Suppose I have a pig. I give him a bath in suds. Then I take his hoofs and polish them and put nail polish on them. Then I take a little Chanel No. 5 and put that on his back. I put a beautiful ribbon around him. bring him into the living room and put him on my sofa. He sits there and he smells and looks sweet. A beautiful house pet! Everybody says, “Isn’t it wonderful. What a lovely pig you have. Isn’t he a nice, sweet pig. I’ve never seen such a lovely pig.” I open the door and let the pig out. Where does he go? He goes back to the mudhole, because his nature has never been changed. He’s still a pig.

You can take a man, dress him all up on Sunday morning. He puts his little halo on his head, sprouts his wings and he goes in and sits down in the church. He smiles and beams all over. Twelve o’clock comes. He walks out, shakes hands with the minister, smiles and says, “It was wonderful this morning, Reverend.” Then, about mid-afternoon, halo comes off, wings are moved aside, the horns begin to grow and he picks up his pitchfork again for another week. He goes back and practices the same old sins. His nature has never been changed. That is the reason Jesus said, “Ye must be born again.” You must have a new heart, a new soul, a new direction in your life.

Obeying Christ

Another way to check yourself is to determine whether you obey Christ. Do you have a real desire to obey? He said, “He that hath my commandments and keepeth them, he it is that loveth me”; “And hereby we do know that we love him if we keep his commandments”; “If a man love me, he will keep my word”; “He that loveth me not, keepth not my sayings.” Do you obey Christ? Do you obey him by reading his Word? Do you obey him by spending time daily in prayer? Do you obey him by being faithful and loyal to the Church? Do you obey him by giving your tithes and offerings for the support of the work of the Lord? I’ve had hundreds of people say, “Billy, I have no spiritual blessing. I have no spiritual power.” Always I start asking, “Do you read the Word?” Nine times out of ten they answer, “No.” “Do you spend time in prayer?” “Oh, yes, I pray every day.” “Well, do you tithe your income?” “Well, no. I haven’t done that very well.” “Do you mean that you expect God to bless you when you’re robbing God?” Every denomination teaches tithing. Why? Because it is based on the Old and New Testament rules of giving. We are to give to the Lord, and we rob him when we don’t.

Fruit Of The Spirit

Another way to check yourself is to determine whether you have the fruit of the Spirit. The Bible says the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. Jesus said, “By their fruit ye shall know them. Do men gather grapes from thorns or figs from thistles? Herein is the Father glorified that ye bear much fruit.” Jesus said, “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” I want to ask whether you possess the fruit of the Spirit? The moment you receive Jesus Christ as Saviour, the Holy Spirit comes into your heart. Your body becomes the temple of the Holy Spirit. The moment you receive Christ, the third person of the Trinity, the Holy Spirit, comes to live in you and produces fruit. Spiritual life begins to flow. The leaves begin to come out. The fruit begins to bear in its season. You have love. “By this shall all men know that you are my followers, if ye have love one to another.” “We know that we have passed from death to life because we love each other.” The whole Scripture is filled with one glorious triumphant word that is to characterize every child of God—love.

Blessing Of Joy

Another fruit of the Spirit is joy. When I see a fellow going around with a long face and his shoulders all stooped over with the burdens of the world, I know that man knows nothing of the filling of the Spirit of God. The Bible says believers are filled with joy. Listen, a Christian is to have a smile on his face, a spring in his step, and joy in his soul. That is the Christian life. Paul and Silas were in jail and had been beaten on the back until they were bleeding, and at midnight they were singing! Regardless of circumstance, if Christ is in your heart, you can smile, you can sing. There is joy and there is peace through the Holy Spirit.

Peace Of Soul

Peace is also a blessed fruit. There is an inner serenity. The greatest picture of peace I’ve ever seen was on the North Carolina coast. A storm was raging. The wind was blowing, the sea was lashing, and the thunder was roaring. Under the crevice of a rock was a little bird. It had its head under its wing, asleep. That’s peace—the peace that God can give. Let the storm rage. I have peace because I know the Prince of Peace.

Are you bearing the fruit of the Spirit? If you are not fruitbearing, it may be that you have never been grafted into the nature of God and become a partaker of God’s nature. You had better check to be sure. Are you sure tonight? The Scriptures say, “I write these things unto you that believe on the name of the Son of God that ye may know that ye have eternal life?” Do you know it? Are you sure? Are you certain? You can be sure by presenting yourself to Christ and receiving him as your Lord and Saviour.

No phenomenon of Christian evangelism is more remarkable than the blessing of the Holy Spirit upon the simple preaching of the truths of Scripture. Nowhere in contemporary American life has this been more dramatically verified than by Evangelist Billy Graham’s ministry in Madison Square Garden. “The Marks of a Christian” is an abridgement of one of the sermons by Mr. Graham, distinguished evangelist and one of Christianity Today’s contributing editors. The Graham team has just concluded a series of suburban community follow-up meetings in the greater New York area of Long Island, Connecticut and New Jersey. Closing rally of the New York Crusade will he at the Polo Grounds on Reformation Sunday, October 27.

Cover Story

God’s Gauge for Giving

Harry R. Smith

Natural man’s most elemental and most driving force is the instinct for self-preservation. That force drives man to hunt or fish or cultivate or gather, to satisfy his own hunger and that of his family.

That force makes him save some of today’s provender against the possibility that tomorrow’s hunt might be less fortunate. It makes him hide and protect himself, his family and his possessions, and if necessary, fight to defend them. Although we may have come out of the cave and laid down our stone axe for a slide rule, a machine tool or a business document, the old drive is still there. The natural human tendency is to get as much as possible and to hang on to it.

Only the introduction of another, higher force can induce man to share voluntarily any part of what he has acquired so that another might benefit or an idea might be made known. In some men this higher force is that of genuine love for the object of his giving. In others, particularly where a person has accumulated tremendous wealth in a business affecting many people, it is a sense of social responsibility which prompts the creation of foundations with lofty-sounding purposes, but often, alas, filled with pride and schemes to beat the tax collector.

It is a small wonder that the Christian, finding himself in a world, or coming out of a world, with this attitude toward money and giving, all too often retains much of this worldly viewpoint toward the money or other wealth in his hands.

God And A Man’s Money

The first question a Christian should ask himself about himself and his money is, What is my relationship to God? The Christian is not an ordinary man. He is one who, through the work of the Holy Spirit, has come to a realization of his responsibility to God, of his sinful condition, of his inability to help himself. He has realized that his only remedy is to turn his back on his old life and turn toward the Lord Jesus Christ as the only Saviour. His only tenable future course is to yield to Christ as Lord and Master. Such a man has a new relationship to God, to the world, and to himself. At conversion the believer may not fully realize it; nevertheless we are told in the Word of God, “Ye are not your own, for ye are bought with a price …” (1 Cor. 6:19).

In sight of God the believer is a trustee or steward of his money. He no longer, then, has the right to ask himself, “How much of my time or my talents, or my money shall I give to the Lord?” The fact of the matter is that we have no time, talents or money of our own. God has every right to demand that we deliver that which He has purchased.

But our God is a gracious God. Just as he will not force upon an unbeliever the gift of salvation he provided at so great cost, so he will not wrest from the believer that to which he is justly entitled. Instead of demanding, he entreats the believer thus, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. 12:1). Why does God choose this course? It seems certain that he does so in order to make available to his children still another joy: the joy that comes from giving out of a heart of love. In 2 Corinthians 8 and 9, God, speaking through Paul, points to the way in which the Macedonian churches first gave themselves to God, and then having done so, gave generously out of their deep poverty to relieve the distress of the saints at Jerusalem. When Paul evidently protested that they would impoverish themselves by such generosity, the Macedonians entreated him to take the gifts so that they might have the joy of practical fellowship.

Love And The Weekly Budget

The Christian’s giving should spring from a heart of love—love that would give everything to the object of its love. And the Christian’s giving should be governed by the will of God. Our question concerning money (and it applies to all that we have and are) should not be, “How much shall I give the Lord?” but rather, “Lord, how shall I use this money which you have put in my trust?” In the family budget meeting, the Christian family should recognize that God has the deciding vote.

But some will point out that they do not hear God as an audible voice; they feel the need for some mathematical formula and ask if the tithe or 10 per cent is the right amount. Others point out that since we are now under grace and not under law, the tithe is no longer required. In a sense that is true, if we recognize that God is entitled not to 10 but to 100 per cent. The tithe may not now be the fixed rule, but it certainly makes a good place to start. God has promised a blessing to all who would bring the tithes into the storehouse, and he has never rescinded that promise. But he has promised much more to those who recognize his complete sovereignty. Jesus himself told us, “Give and it shall be given unto you; good measure, pressed down, and shaken together, and running over” (Luke 6:38).

There is no danger of our “outgiving” God. One of America’s great industrialists, a Christian who has given practically all of his capital and income to the Lord’s work, once said, speaking about the truth of the promise that the Lord would bless those who give: “As I shovel out, the Lord keeps on shoveling in, and the Lord has a bigger shovel!” The promised increase in return was not, I am sure, the motive for this man’s increased giving; nor should it be, for giving from such a base motive would not bring the promised increase. Let our giving be out of a heart of love.

Humility And Sacrifice

Many people who today live in what we would call humble circumstances are living full rich lives because they have not allowed themselves to become enamored of the luxuries that are a snare to so many others. As the treasurer of a mission, I can report from first-hand observation that many of those Christians in humble circumstances, some on small pensions, are the ones who give faithfully, sacrificially, regularly, and evidence real joy in doing so.

This is a land where there are so many opportunities for advancement that most laborers, farmers, business and professional men have all seen their incomes increase. The temptation is to increase the standard of living as rapidly as the income increases, while limiting the Lord’s portion to the same 10 per cent, or less, as is all too often the case. The appeals of advertising, the ease of credit, the pride of possessions, the desire to keep up with or ahead of the Joneses, all conspire to absorb the increased income and to entangle us in commitments that may or may not be in the will of the Lord. How shall we react when our income starts to increase? Must we adopt a Spartan regime? Look, for example, at the young man who starts in the business world as a shipping clerk, lives in small and humble quarters, and rides back and forth to work on a bicycle, carrying his lunch in a paper sack. If he works his way up to become a salesman, sales manager, vice president and finally president of the concern, must he still live in the same cottage, ride his bicycle, and carry his lunch? Surely not. The Lord would consider it perfectly proper, in fact, almost required of him, that he move up a step at a time into a little more commodious and comfortable house, and that he provide himself and his family with an automobile, a more complete wardrobe, and so on. But at each step of the way, let such a man take counsel with God so that he does not needlessly put the Lord’s money into a larger house, a larger car, a swimming pool, a yacht, and so on. During the war we were asked to curb our desire to travel on the overtaxed transportation system by asking ourselves, “Is this trip necessary?” With each major expenditure, and certainly with each plan to advance the scale of living, we should ask the Lord, “Lord, is this step your will for my life? Is it necessary? Does it have the seal of your approval?”

Spending And Saving And Giving

Besides spending versus giving, there is also the matter of saving. When the children of Israel gathered the manna in the wilderness, they were told to gather just enough for the day, except on the day before the Sabbath when they were to gather enough for two days. There was no need to store up a little against the day when the manna might fail, for it never failed. Does this same principle hold today? Some contend that it does, and that a Christian displays a lack of faith in God if he tries to save for a rainy day, or invests in life insurance, or makes some other form of investment. True, in the time of the manna, God miraculously provided food for his people on a day-to-day basis. But throughout history most of God’s created nature has revolved around seedtime and harvest, which require that, after the offerings of first fruits, etc., the harvest be stored up for use during the remainder of the year. In Joseph’s day God directed him to store up during the seven fat years to provide for the seven lean years. And in Paul’s day the word of the Lord came to him, “For the children ought not to lay up for the parents, but the parents for the children” (2 Cor. 12:14). There is sound scriptural ground for believing that in our budget session with the Lord, He would have us make proper provision for future contingencies and for the support of our dependents.

Duty And The Day Of Death

Of course the Lord may call us home before we have need of those funds or assets which we have laid up against the lean and declining years. Every Christian has a duty, therefore, to take advantage of the provisions of law which permit him to bequeath his estate. Not long ago a fine Christian layman passed away. Because of his failure to have a will drawn, a substantial portion of his estate was dissipated in taxes and attorneys’ fees and thus was lost to the causes nearest his heart. The Christian with an estate to bequeath has a responsibility to have a will drawn properly by a competent attorney.

In giving of his substance to the Lord, the Christian should consider carefully the persons or agencies who are to receive the gifts. If giving is motivated by that grace of love which characterizes God’s love for us, then there will be no discrimination in selecting the recipients of our giving.

Who can justify withholding aid from a person merely because of his color, race, or religion? If a destitute widow came to our door asking for a bowl of soup that she might feed herself and her starving children, we would not turn her away on the grounds that she was an unbeliever. Rather, we would give to her as an expression of the love placed in our hearts by the Lord Jesus Christ, who also loves her and her children. But it is quite another matter to give indiscriminately to churches, schools, seminaries, mission boards, etc. Such gifts are designed not to eliminate suffering and want but to permit the recipients to spread a doctrine or a system of ideas.

Sometimes the young convert, even though mature in years and of some financial means, will assume in the ecstasy of his new Christian life that all churches, all mission boards, are diligently spreading the pure gospel and that all of the appeals which pour in through the mails and over the radio are equally worthy of support. The sad fact is that many organizations which outwardly appear to be proponents of the true Gospel have long since departed from the faith and are giving out false doctrines. The Christian has a duty to investigate carefully the claims of these various organizations. God’s Word admonishes the believer, as a steward of God, to be “holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers” (Titus 1:9).

This is on the positive side. On the negative side, we are told, “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed, for he that biddeth him God speed is partaker of his evil deeds” (2 John 10–11). Let not the Christian think that once he has investigated the doctrinal purity and the spiritual effectiveness of the enterprise, he can forget about it. One of the heartbreaks of modern Christendom is the way many organizations, originally sound and true to the faith, have slipped away little by little over the years, until now some of them openly deny the inspiration of the Word, the Diety of Christ, his Virgin Birth, his atoning work, his bodily Resurrection, and his visible physical return. Many devout Christians of earlier days who gave or willed money to such an organization would be grieved beyond measure if they could see the way that money is being used to deny the very faith they sought by their gifts to defend and to extend.

Investment And Doctrinal Stability

How do such organizations drift away from sound foundations until they are almost beyond salvaging for the cause of Christ? It is the work of Satan. He makes his breach in the wall when the men on the governing boards begin to drift away from moment-by-moment fellowship with God, get their eyes off the Saviour, and begin to feel that they are important cogs in the ecclesiastical machinery; when they begin to emphasize what man can do instead of what God has already done; when they begin to feel that the idea of the substitutionary atonement is perhaps a little uncultured, perhaps unnecessary, and that perhaps the primary mission of Christ on earth was to set an example, which with a little more effort, man can equal or at least approximate; when they feel that perhaps Calvary was just an unfortunate mistake and that his disciples just imagined the Resurrection. Such falling away points up the urgent necessity for the Christian, before he gives the Lord’s money, to watch carefully the trends in the thinking and the living of the men into whose hands the guidance of these organizations has been entrusted. At the first sign of departure from the high standards of Christian doctrine or Christian living, the Christian should ask a question or two in kindness, but if necessary with increasing firmness, to the end that our Christian organizations, both large and small may be kept squarely in the center. Truly, the Christian’s responsibility follows after his money, to see that it is used properly and effectively in line with God’s eternal purposes.

Harry R. Smith is Vice President of the Bank of America. Born in Philadelphia at the turn of the century, he now lives in Menlo Park, California, and is well-known in business circles for his vibrant Christian witness. He has written the volume Apart with Him.

Preacher In The Red

ECUMENICAL MATRIMONY

MY 11-YEAR-OLD DAUGHTER was listening to her mother and a friend talk about churches.

“I once belonged to the Episcopal Church,” said the friend.

“Aren’t you an Episcopalian?” my daughter asked.

“No, I’m a Congregationalist now,” was the reply.

“And I used to be a Methodist before I married your daddy,” said my wife.

“Hmmmm,” muttered my daughter. “Cross-pollination!”—ROBERT O. REDDISH, JR., Medina, Ohio.

Cover Story

Christ’s Kingship over History

James S. Stewart

The whole future of the missionary enterprise is linked with, and depends on a right understanding of, the question of the relation of Jesus Christ to the historical process. Our missionary attitude will be largely conditioned by the answers we give to such questions as these: What did Jesus mean by the Kingdom of God, and what is its place in the context of secular history? Is Jesus King only of the Church, or is he King of the world as well? Is his Kingship real now, or potential in the future? Is there a new missionary urgency in the dangers of our contemporary situation? What is the ultimate goal of missions? Is it victory for Christ within the historical process, or is it victory beyond the consummation when history has ceased to be? Is it the gradual spread of the Gospel until the nations are at the feet of Jesus and the whole earth is Christianized? Or is it an apocalyptic act of God shattering time, abolishing history and bringing in eternity?

Lordship Of Christ

I suggest that the one satisfactory approach to these immensely important questions is along the line of the New Testament proclamation of the Lordship of Christ. All cramped and narrow notions of missionary motivation—all the planning and the strategy which are aimed simply at the rescuing of individual souls out of the clutches of the historical process and the corruption of the world—are far behind the insight of the New Testament Church when it fashioned its first creed in two words, like two sudden thrilling notes of a trumpet: Kyrios Jesus, Jesus is Lord.

It is upon God’s mighty acts at the Cross and the Resurrection that Christ’s Kingship stands for ever. When Pilate wrote upon the Cross “This is the King,” he had unconsciously expressed the divine determinate decree. “He reigns from the tree.” This is the Gospel. It is not that we are sent out into the world to “make Christ King.” How could it be that, when God has made him King already and given him the Name which is above every name? It is not that our missionary task is to cooperate with Jesus in seeking to establish the Kingdom, as though we were to prepare the way for its coming or work for its inauguration at some future day. How could it be that, when from every page of the Gospels the words and works of Jesus cry aloud that in him the Kingdom has broken through and is now in the midst? It may indeed be a hidden Kingdom, with a King incognito, a mystery veiled from the eyes of sinful men and therefore unacknowledged.

Concealed as yet this honour lies,

By this dark world unknown,—

A world that knew not when He came,

Even God’s eternal Son.

Nevertheless, he has taken hold upon history, and he is history’s Lord.

Whenever we speak of an historical incarnation and of an objective atonement, we are asserting that God’s mighty act in Christ has changed the human scene decisively and for ever even for those who do not believe on him and who refuse to recognize his claim. The very earth which God has given to the sons of men has been different since the days when it was trodden by the feet of the one true Son of Man; and every human life, whether Christian or not, is affected by the cosmic battle fought out to a finish at Calvary between Jesus and the powers of darkness. In this sense he is King, not only of the Church, but of the universe itself.

Command And Motive

Now there is all the difference in the world between going out on mission with the motive of helping Christ to become King, and going out because the King has sent you. If the dominical command were a summons to the Church to conduct a world-wide propaganda for Christ’s enthronement, to dedicate its maximum resources to a herculean effort to bring his Kingdom in upon earth, it would indeed be a paralyzing hopeless task. Sometimes the Church has in fact thought of its mission in those terms—and then the exhilaration has vanished from its spirit and the light has gone out of its face. Even today it is a not unfamiliar presentation of the missionary challenge. But basically it is quite alien to the New Testament. This was not the theology of missions on which the apostles launched out in that great age which saw the works of the Lord and his wonders in the deep. This would have been a frail makeshift raft, unfit for such a precarious voyage. What carried them through was the sure Word of God that the kingly rule of heaven had broken right into history in Christ; that this Jesus was the royal dominion of God incarnate; and that the Lordship of Christ extended not merely to a group of disciples but to the nations of the earth, not to a few religious people but to all mankind, not to the Church alone but to the universe. “Why do the heathen rage, and the people imagine a vain thing? I have set my king upon my holy hill of Zion. Ask of me, and I shall give thee the uttermost parts of the earth for thy possession.”

If the missionaries proclaimed this truth with passionate conviction, it was because not flesh and blood but God himself had revealed it to them in the death and resurrection of his Son. And today it is no rhetorical wishful thinking but hard concrete fact we are expressing when we say:

His Kingdom cannot fail;

He rules o’er earth and heaven;

The keys of death and hell

Are to our Jesus given.

Now here we encounter one of the fundamental principles of a missionary theology. It is this—that behind the imperative lies an indicative. The Church must act, because God has acted already. The missionary cries, “Necessity is laid upon me: woe is me if I preach not the Gospel,” because of certain historic unique unrepeatable events which have given him a Gospel to preach. The love of Christ constrains its ambassadors to suffer in history, because by that love history is already redeemed. The command “Go ye into all the world” has behind it the urge and drive of that stupendous affirmation, “All power has been given to me in heaven and earth.” The dynamic of the Church’s unaccomplished task is the accomplished deed of God. Underneath the urgent imperative there rests, firm as a rock, the eternal indicative.

James S. Stewart is Professor of New Testament Language, Literature and Theology in the University of Edinburgh, and is one of Scotland’s most distinguished preachers. This article is an abridgment of the chapter “Christ the King” from his recent book, Thine Is the Kingdom, used by permission of Charles Scribner’s Sons.

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