In an afterlife, H. L. Mencken is an intriguing idea. He always hoped there would be none, but he did say—when he realized he would not get everything done—that it would be nice to have one life for observation and another for comment. He felt, though, that a place where there would be no sinning people—even preachers—would be boring indeed; there would be nothing to laugh at!

Wherever he is now, Mencken is passe as far as this world is concerned. And with him lie many of his radical ideas. Along with speak-easies and the village atheist, he represents an era gone.

And most Christians are glad. United States 1956 with its fashionable churchgoing and its staid approval of evangelists makes quicker soil for growing Christians than the humus that Mencken stirred around Bryan. But though the soil seems to produce rapid growth, this may be the rocky ground of which Jesus spoke as producing plants that could not bear adversity.

Churchgoing America 1956 prefers the millions who quietly snooze in church pews to the one who threw brickbats at the stained glasss. And one can hardly blame them. But even from the grave Mencken’s missiles may stir Christians today—and perhaps even toughen them.

How irritated he would be if some of his brickbats became solid building blocks!

No one would accuse Mencken—the cynic, the cocky, the iconoclast, the sceptic, the impious, the arrogant, the irreverent, the blasphemer—of consciously backing Christianity or helping Christians. It would be unkind! And yet in what he said was so much basic truth that he often defended what are Christian ideas despite himself. Though he stood a long way from the church, some of the bricks he threw at religious superficiality, at hyprocrisy, at pious dishonesty are the same bricks that Jesus used, the same ones His followers must handle if they would build the church by His standards.

Mencken said much that needs to be said today—both to Christians and to those who go along on the 1956 Religion Bandwagon just for the ride.

Mencken And The Supernatural

For one thing, Mencken insisted that Christianity was basically supernaturalistic. With telling thrusts he made his point again and again that it was based on supernaturalistic revelation, not philosophy or science.

And this is a point old-fashioned Modernists all too often ignored. Mencken never forgot (many professing Christians do) that Christianity teaches that “without faith it is impossible to please God.”

Of course, supernaturalism was to Mencken superstition. God and ghosts, hell preaching and snake oil for rheumatism—they were all the same; and there was as much evidence for witches as for immortality. “Faith may be defined briefly,” he said, “as an illogical belief in the occurrence of the improbable.” Since he felt he did not accept anything on faith, every Christian was, ipso facto, a fool, since being a Christian demanded acceptance of the supernatural by faith.

Obviously Mencken was not proselytizing for Christianity when he thus insisted on the supernaturalism of Christianity. But he drew the line clean in a way many with more claims to Christian truth than he could well emulate.

Mencken saw Christ’s supernatural Resurrection as central to Christian doctrine and demanded to know if it really happened. If it did, he admitted, there might be something to Christianity. If not—and of course he chose that side—it was “sheer nonsense.”

He said he preferred science to theology, but he honestly admitted that science too left “dark spots.”

The whole matter of Mencken at the Scopes trial was concerned with the same idea. To Mencken, Evolution removed the necessity of supernaturalistic creation and was therefore the only reasonable answer to the conundrum of man’s presence on this planet. Since he felt it was obvious that the Bible taught supernaturalistic creation, Evolution proved Christianity again a fool’s philosophy. In the same way he believed Copernicus’ discovery not only proved that the earth revolved around the sun but also that the “Old Testament was rubbish” instead of revelation. There is little indication that he would have been intrigued by the problems of metaphor, myth, and symbol that contemporary Christian thinkers struggle with. If the angel blew from the “four corners of the earth,” then the earth was square; and, since it had been proved not to be, then the Bible was false and irrelevant. Within his naturalistic presuppositions there could have been no honest alternative in any event.

Men are civilized, Mencken said, in proportion to their readiness to doubt. The larger a man’s stock of faith and “adamantine assurances,” the more stupid he was in Mencken’s eyes. Perhaps there would be fewer wrangles and splits in Protestant churches if Christians reserved their faith and “adamantine assurances” for the essential and supernaturalistic elements of their faith and allowed some of Mencken’s doubt to creep into their vociferously held opinions on other matters.

Mencken sometimes seems to be battling windmills or adolescents converted last Saturday night—youths who know the seven steps to becoming and remaining Christian and are sure that these cover everything necessary. Mencken seems to think that all Christians, like enthusiastic youths, believe they can reason out or know the answer to every question. He’s there to assure them that they can’t. But not all Christians are as stupid as he makes them out; some not only hold to the Christian truth which the human mind can understand but also unabashedly believe the Christian revelation of those things which have not “entered into the heart of man.”

Words From The Silence

Mencken’s pronouncements and example in regard to the use of words is another way he can speak to Christians even from the grave. He has been called the greatest prose stylist America has produced. He loved to shock and overstate. He insisted on being read. And he worked at finding a vital idiom that would arouse interest. He wanted American language for Americans. He liked the specific, concrete, even vulgar word because it got the meaning across sharply.

This is the impulse that provides a new rendering of the Bible every few years. This is the contention of teachers of English and of religious journalism or creative writing in Christian colleges when they red-pencil out the religious cliche and the jargon that is meaningless to the uninitiated and worn out to the rest.

Mencken tried a body blow to religious shibboleths by using cliches for satiric purposes—e.g., signing his letters “I pray for you constantly.”

Christian writers almost without exception can learn in Mencken’s school. Vital truth deserves vital garb.

Ideas That Smash Idols

Obviously it was not his language alone that made Mencken readable and also read. He had ideas and he scattered them freely although he said that the average man prefers cliches and resents new thoughts. Mencken knew how to ask questions. Few Christians—even the propagandists—excel in either of these areas. What campus pastor can hold a group of sophomores spellbound for twenty minutes of listening the way Mencken could through a long essay? And then give them enough for a week’s bull sessions in addition? If one can, let him then try a group of Saturday night stein wavers like those Mencken delighted every week!

Admittedly it is easier to be exciting when one’s ideas are iconoclastic like Mencken’s. But there are some things in Christianity that might smash a few idols too if they were preached interestingly. And what Christian would be ready to admit that Christianity is potentially less exciting than Menckenism?

You name it and Mencken had an idea on it—language, politics, food, literature, liquor, religion, music, minorities, liberty, democracy, Puritanism, sex, the theater, etiquette, prohibition, and a hundred others.

And if he didn’t have an idea—or more especially if he did have—he could ask a good question, particularly about Christianity and its application. He asked the tough questions professing Christians often don’t dare ask: Is Christianity a matter of deeds or beliefs? How far can human reason go? Can a man be a hypocrite and a Christian at the same time? Why do mission bums listen to the preaching? Who is qualified to censor the press? How do we know that God hasn’t turned the world over to a lesser deity to operate? What was the origin of the double standard? What is the psychological basis of commercial morality? Why do churchmen believe it unlucky to meet a black cat and lucky to find a pin? What happens at death? Why are artists so often scoundrels? Is the soul merely the product of wishful thinking? How does a man decide to be a martyr for a religious belief?

What could not a Menckenesque Christian—preacher or teacher or parlor conversationalist—do for the Christian cause?

One Day At A Time

Though he may not have realized it—and would surely have been irritated to have it pointed out—Mencken agreed with Jesus that men ought to live one day at a time. He declared that he woke every morning to an interesting life in which there were still men who were “worse asses” than he! His version of the day-by-day walk—to get through life with the least possible pain and the most possible entertainment—is different from Christ’s “sufficient unto the day is the evil thereof” in its selfishness but not in its emphasis on living one day at a time.

With this idea, it is foregone that Mencken would be hard on the pie-in-the-sky boys who live not for today but only for the rewards of the future. He declared that a mountebank who thought only of “tomorrow’s cakes” would be less dangerous with power than a “prophet and martyr” living for rewards in heaven.

In this he turns the light of truth on the professing Christian who is merely in it for what he can get—who tithes because he believes he will become richer, who serves the church for fifty years so that he may wear a crown for eternity—the irreligious of the class of Peter when he asked, “What then shall we have?” The tragedy of Mencken was of course that he missed entirely the biggest thing in the life lived one day at a time.

The Art Of Puncturing Frauds

For all his exaggeration and posing—he apparently often took the side least likely to succeed simply for kicks—Mencken was refreshingly honest on important issues. He curried favor with no one and punctured frauds wherever he found them. He did not aim for popularity; he aimed for truth and scorned those who, he felt, did not.

He believed that religion hurt clear, honest thinking. He felt that religious people cared nothing for the truth so long as they retained “a hopeful and pleasant frame of mind.” That he was shockingly close to right can be easily demonstrated by the perusal of a dozen stories in so-called “Christian literature”—papers and books produced by religious presses. With sickening monotony they present a world where life is pleasant for the good, where sinners are few and soon fail, die, or get converted, where the Christian—especially the preacher—can do no wrong. Mencken, along with old and new orthodoxy alike, saw men as sinners. “Man is inherently vile,” he said, “but he is never so vile as when he is trying to disguise and deny his vileness.”

Mencken hated hypocrisy and untruth. And he made no bones about it.

Though he had no time for the homo boobus, Mencken loved individual liberty. And he fought hard for it. Whether the ban was Prohibition or a statute preventing the election of Socialists, the prosecution of young people who talked against war, the prevention of the teaching of Evolution, or Boston’s Watch and Ward Society’s Index, he battled. He was willing to suffer personal loss when he felt that the personal liberties of others were at stake.

In our day when religion is popular we too often forget that it was individuals whom Christ came to free—not majorities that He came to enslave. We forget too that it behooves us to defend the freedom of minorities in every age because we are bound to be a minority ourselves, since “few there be who find” the Way.

What Mencken overlooked, of course, is that even the minority sometimes champions a freedom that is only a form of slavery after all, and that Christ alone frees man from moral bondage.

Gibes Of A Tamed Cynic

Mencken is dead. And so are many of his opinions. But his scorn of hypocrisy and dishonesty, his insistence on human liberty, his daring to ask questions, his clear and pungent language, his insistence on straight thinking—these still live. And they lived—perhaps less colorfully—in his day too because they are basically Christian.

From his grave even Mencken can help Christians—and even with his brickbats. He can help insofar as he speaks truth. But the Christian must go beyond Mencken’s negations to the positive message which was Christ’s as well—that the supernatural exists and that in it there are answers.

If we do, Mencken may really (though unwittingly) help undo the work of a life spent, we can’t help believing, on the wrong side.

But as we read him how we wish we had some Christain Menckens!

Virginia Lowell Grabill (wife of Dr. Paul E.), Ph.D. in English from University of Illinois, is Professor of English and Chairman of the Department at Bethel College, St. Paul. Formerly she taught at University of Illinois, and then at Western Illinois State. She is former editor of His magazine, and author of numerous articles.

To A Scientist Friend

Your stories of the shrunken sea’s abandonOf palm trees high within a mountain range,And of the tiger (saber-toothed) whose skeletonSunken in tarry pit, defied time’s change,Were open door to where past ages are:Mountain and lake repeat primordial criesOf life and death that echo in my ear.Today this mystery before me lies:These wild bird feathers fallen by the way—Grey clip of wing, quill torn, swirl auburn flame;“Life values I cannot describe,” you say.O ageless woe, and beauty without name,He lives Who heard the ascending creature fall,And ancient shore and lair, forsaken, call.

RACHEL CROWN

Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (2 Cor. 5:17).

Therefore—As if he should have said, Will you have the reason why that I know nothing any more after the flesh; no, not even Christ himself? It is because I am a new creature, that is the reason of it. I have had a new principle wrought in my understanding, by which all my thoughts are turned; all my former thoughts perish, as a man’s doth when he dies.—RICHARD SIBBES.

The work of grace is wholly supernatural; it is a creation, and a creation-work is above the power of the creature. No power but that which gave being to the world, can give a being to the new creature: Almighty Power goes forth to give being to the new creature. This creature is not born of flesh, or of blood, nor of the will of man (John 1:13).—JOHN FLAVEL.

Some say, “It denotes no more but a new course of life, only the expression is metaphorical. A new creature is a moral man that hath changed his course and way; for if he were always a moral man, and was never in any vicious way or course, then he was always a new creature.” This is a good gospel, at once over-throwing original sin and the grace of our Lord Jesus Christ! This turning all Scripture expressions of spiritual things into metaphors is but a way to turn the whole into a fable, or at least to render the gospel the most obscure and improper way of teaching the truth of things that ever was made use of in the world.—JOHN OWEN.

In Christ

To be in Christ, it is not enough that we have been baptized into the Christian faith, that we bear the Christian name, and have assumed a profession of the Gospel; we must be vitally united to him through faith, by which the merits of his death are imparted to our souls. By this means also, the principle of spiritual life is maintained.—WILLIAM LOTHIAN.

To be in Christ is the common scriptural phrase to express the saving connection or union between him and his people. They are in him by covenant, as all men were in Adam; they were in him as members of his body, through the indwelling of his Spirit; and they are in him by faith, which lays hold of and appropriates him as the life and portion of the soul.—CHARLES HODGE.

Whatever is wrought in believers by the Spirit of Christ, it is in their union to the person of Christ.… By him are we united unto Christ—that is, his person, and not a light within us, as some think; nor the doctrine of the gospel, as others with an equal folly seem to imagine. It is by the doctrine and grace of the gospel that we are united, but it is the person of Christ whereunto we are united.—JOHN OWEN.

New Creature

The word, kainos, new, unimpaired, uncontaminated, is an epithet of excellence; a new song, a new name, new heavens, new earth, the new Jerusalem, the new man, a new creature, are scriptual expressions which will occur to every reader.—CHARLES HODGE.

An entire moral revolution is effected in his character. Not only is he reformed, but he is created anew; his heart is not merely rectified, but a new heart is implanted. His understanding is illuminated, his affections are sanctified, his will is brought unto subjection to the law of Christ, his conversation, pursuits, and manner of life are changed.—WILLIAM LOTHIAN.

It is a blessed leaven, that leavens the whole lump, the whole spirit, and soul, and body. Original sin infects the whole man; and regenerating grace, which is the cure, goes as far as the disease. The fruit of the Spirit is in all goodness; goodness of the mind, goodness of the will, goodness of the affections, goodness of the whole man. He gets not only a new head, to know religion, or a new tongue, to talk of it; but a new heart, to love and embrace it, in the whole of his conversation. When the Lord opens the sluice of grace, on the soul’s new birthday, the waters run through the whole man, to purify and make him fruitful.—THOMAS BOSTON.

It is then to a new standing or state, a new moral character, a new life, a new joy, a new work, a new hope, that we are called. And he who thinks that religion comprises anything less than this knows nothing yet as he ought to know. To that which man calls piety, less may suffice; but to no religion which does not in so me degree embrace these, can the divine recognition be accorded.—HORATIUS BONAR.

Old Supplanted By New

He desires to be holy, as well as happy; and rather to be gracious than great. His hopes, which before were low, and fastened down to things on earth, are now raised, and set on the glory that is to be revealed. He entertains the hope of eternal life, founded on the word of promise.—THOMAS BOSTON.

It is to a new life that God is calling us; not to some new steps in life, some new habits or ways or motives or prospects, but to a new life. It is not merely the old life retouched and made more comely, defects struck out, roughnesses smoothed down, graces stuck on here and there. It is not a broken column repaired, a soiled picture cleaned, a defaced inscription filled up, an unswept temple whitewashed. It is more than all this, else God would not call it a new creation.—HORATIUS BONAR.

Yet, though every part of the man is renewed, there is no part of him perfectly renewed. As an infant has all the parts of a man, but none of them come to a perfect growth so regeneration brings a perfection of parts, to be brought forward in the gradual advances of sanctification.—THOMAS BOSTON.

The new man often remains in a dwarfish state, because he is fed upon husks; or, he grows into a distorted shape by means of the errors which are inculcated upon him. It is of unspeakable importance that the young disciple have sound, instructive and practical preaching to attend.—ARCHIBALD ALEXANDER.

Every man in Christ is renewed in his frame and constitution; all the faculties and affections of his soul are renewed by regeneration: his understanding was dark, but now is light in the Lord; his conscience was dead and secure, or full of guilt and horror, but is now become tender, watchful and full of peace; his will was rebellious, stubborn and inflexible, but is now made obedient and complying with the will of God; his desires did once pant and spend themselves in the pursuit of vanities, now they are set upon God; his love did fondly dote upon ensnaring earthly objects, now it is swallowed up in the infinite excellencies of God and Christ; his joy was once in trifles and things of nought, now his rejoicing is in Christ Jesus.—JOHN FLAVEL.

Application

Either a new man or no man in Christ. Get into him therefore with all speed; for till this be done, though thou shouldest spend thy time in gathering up pearls and jewels, thou art an undone creature.—JOHN TRAPP.

The new creature continually opposes and conflicts with the motions of sin in the heart.… If there be no conflict with sin in thy soul, or if that conflict be only betwixt the conscience and affections, light in the one, struggling with lust in the other; thou wantest that fruit which should evidence thee to be a new creature. The mind and affections of the new creature are set upon heavenly and spiritual things.… If, therefore, thy heart and affections be habitually earthly and wholly intent upon things below, craving eagerly after the world, as the great business and end of thy life, deceive not thyself, this is not the fruit of the new creature. The new creature is a praying creature, living by its daily communion with God, which is its livelihood and subsistence.… If, therefore, thou be a prayerless soul, or if, in all thy prayers, thou art a stranger to communion with God; if there be no brokenness of heart for sin in thy confessions, no melting affections for Christ and holiness in thy supplications; surely Satan doth but babble and delude thy over-credulous soul, in persuading thee that thou art a new creature.—JOHN FLAVEL.

THE CHILD AND THE CHILDREN

Dennis the Menace is a disconcerting American image of childhood. Our knowing guffaws at his pre-juvenile delinquency are in the same tradition that found Tom Sawyer hilarious. The novelist who pictured “momism” as the great threat to America must have had an atypical home life. The American home is not matriarchal or patriarchal; it is a filiarchy. We are not afraid of Big Brother. It is Little Brother with his six-guns who runs the ranch.

Child-centered living has at least made us more realistic about child nature. We may even be less inclined to adore the boy Jesus as a symbol of romantic, innocent childhood. Indeed, Christ Jesus was born of Mary not to symbolize childhood but to save it. Our hope is not in the children but in the Child.

Yet at the manger we learn not to despise the little ones. From Bethlehem, from the memory of Jesus blessing the children in his arms, flows Christian tenderness toward boys and girls. Martin Luther shows it. Beside the virile drum beat of “A Mighty Fortress” is the childlike simplicity of the “From Heaven on High” which Luther surely sang with his children and may have written for them:

Ah, dearest Jesus, holy Child,

Make thee a bed, soft, undefiled,

Within my heart, that it may be

A quiet chamber kept for thee.

Kierkegaard has “Climacus” say that Christianity is not for children. The reverse is true. It is for children and the childlike only. Jesus laid his hands on the children and said, “Of such is the kingdom of heaven.” He is saying that to us of our children. In the Christ-centered home the child in the midst is not idolized but respected and loved, admonished and nurtured—in the Lord.

EUTYCHUS

PERILS OF ECUMENICITY

Sincere thanks … for the two editorials … the perils of Independency and Ecumenicity. Since I am devoted passionately to the ecumenical movement, I specially appreciated your penetrating words toward it. Here you have expressed certain things about which I had been vaguely troubled, but which I had never put into words, so to speak. The matters of doctrinal vagueness and the form of unity, for example, and especially the former. For me, you have done a great service.…

GEORGE W. BARGER

First Christian Church

Maryville, Mo.

Since when does orthodoxy, Church membership, or anything else require that we believe in the Virgin Birth, the Bodily Resurrection, the, of all things … “substitutionary atonement of Jesus Christ”?… Many ecumenicists have no quarrel with at least some of these ideas, and most of them will agree that others are free to believe them. Personally, I have no truck with any of them.… Our Presbyterian Church does not require belief in the three things you mentioned. If it did, a lot of us would be out on our ear.…

THOMAS J. KELSO

Westminster Presbyterian Church

Pittsburgh, Pa.

As a member of the Church of England which is the Catholic Church of this land, I have no desire to see foreign Protestant literature.

L. A. PEARSON

The Vicarage

Hornsey, N.8, England

It is the first world wide publication of its kind I have come across and should help our churches toward that oneness in Christ for which we all long.

FRANK MILIKEN

St. John the Baptist Vicarage

Meopham, Kent, England

DISCORD OVER KING JAMES

… It is shocking to read that changes in the interest of fidelity to the original language, etc., should be deferred.… This approach is far less in the prophetic spirit and tradition than it is in the spirit of spineless accommodation.…

LAURENCE T. BEERS

First Baptist

Pottstown, Pa.

… He speaks so highly of Paul’s “hymn to love” … but apparently hasn’t read K.J.V. recently. “Love” isn’t even mentioned. The word’s still “charity,” Brother Jewett!

HENRY ERVIN

Philadelphia, Pa.

I have the prejudice that Christianity was intended for all people and should be so presented; the thousands of instances where words like “Let love be without dissimulation” are changed to “Let love be genuine” should show which version is best adapted to the “preaching to all people” idea of Christianity.

ROBERT S. LEDERMAN

Otterbein College

Westerville, O.

… Enough grinding for your ax to become visible: to damn the R.S.V. and church union.… Stop sending your bait right now. I won’t bite: it’s too rotten.

GEORGE HIPKINS

Port Deposit Presby. Ch.

Port Deposit, Md.

After reading with agreement the article on the King James Version, I wonder if your readers would appreciate the appraisal of Dr. Frederick William Faber “who had exchanged its beauties for the crudities of the Romish Version.” Of “the uncommon beauty and marvellous English of the Protestant Bible” he remarked further: “It lives on the ear like a music that can never be forgotten, like the sound of church bells, which the convert hardly knows how he can forego. Its felicities often seem to be almost things rather than mere words. It is part of the national mind, and the anchor of national seriousness. The memory of the dead passes into it. The potent traditions of childhood are stereotyped in its verses. The power of all the griefs and trials of a man is hidden beneath its words.… In the length and breadth of the land there is not a Protestant, with one spark of religiousness about him, whose spiritual biography is not in his Saxon Bible.”

ARTHUR PETRIE

Seattle, Wash.

A vast group of devoted Christians … have neither burned nor scourged the R.S.V., but have with common sense and appreciation, received it for its ability to get the Word of God “across” to the millions … who are absolutely confounded by the “beautiful literature” of the antiquated K.J.V.… Pagan Americans will never sit in an ivory scholastic tower to appreciate the archaic beauty of former golden ages.

N.E.J.

Lafayette, Ind.

Correct the 13 errors and drop the 13 “eths” in the K.J.V. of 1 Corinthians 13, and it will be music.

DALE MOODY

Southern Baptist Theological Seminary Louisville, Kv.

… The lowest form of “defense” of the King James version.… I cringed at the premises which Dr. Paul K. Jewett builds in his “Majestic Music of the King James.” … This type of defense will do more to confuse than anything that a group of “ecumenical experts, working jointly in America and England” can or ever will be guilty of doing.

P. LYNN MILLER

First Baptist Church

Paw Paw, Ill.

We were greatly fascinated.… About the best tribute ever paid the King James Version.… Would it be possible to reprint it …?

ERNEST GINGERICH

Huntington, Ind.

NO ULTRA-FUNDAMENTALISM

… I am glad to see this magazine appear. The list of contributors indicates that it will be Biblical and evangelical without being ultra-fundamentalist …

J. GEORGE W. SWOPE

East Orange, N.J.

A good standard of religious journalism.…

ADIELMONCRIEF, JR.

First Baptist

St. Joseph, Mo.

As a Christian teacher in an elementary school, I was deeply impressed.…

DAVE MACPHERSON

Long Beach, Cal.

I feel moved to say “thank you”.… Many liberals like myself who felt in Seminary they were saved by Karl Barth have made the long journey upward to an acceptance of the Bible as the complete word of God.… Beyond Barthianism is the Bible.…

MAURICE O. MAHLER

The First Church

Sterling, Mass.

All that you propose for your magazine is now available in many other journals of excellent quality. I see no need for another.… There are urgent needs in the world today for which your time, energy, and money might better be used.

P. A. COLLYER

White Plains, N. Y.

American churchmen need a good middle-of-the-road journal. CHRISTIANITY TODAY simply does not qualify.

C. HARDING VEIGEL

Boaz-Sylvan E.U.B. Churches

Boaz, Wis.

EVANGELISM IN ENGLAND

Thank you very much for sending me the second issue of “CHRISTIANITY TODAY.” I am grateful for it.

While there is much in it of great interest and with important bearing upon the world today, there is one reference to England which I feel I must criticize.

On page 31 (Oct. 29, “Britain and the Continent”) you say: “The change in the climate of British church life has been dated by most observers from the Billy Graham Greater London Crusade of 1954.

“A new evangelistic spirit has been seen in all the churches. The Church of England recently set up a Commission on Evangelism, with the official backing of the Church Assembly.”

I have before me a copy of a Report called “Towards the Conversion of England.” It was published in 1945 by the Press and Publications Board of the Church Assembly, 2 Gt. Peter Street, Westminster, S.W.I. The sub-title to this is “Being the Report of a Commission on Evangelism appointed by the Archbishops of Canterbury and York pursuant to a resolution of the Church Assembly passed at the Summer Session, 1943.”

The terms of reference for this Commission are given on Page 6 of the Report. They are as follows: “That the Assembly, recognizing the urgent necessity for definite action, requests the Archbishops to appoint a Commission under Standing Order XVII to survey the whole problem of modern evangelism with special reference to the spiritual needs and prevailing intellectual outlook of the non-worshipping members of the community, and to report on the organization and methods by which such needs can most effectively be met.” (June 23, 1943.)

It was, I think, remarkable that this project was planned and launched in one of the grimmest periods of the War. It meant that when the War came to an end, the Church of England had at hand a splendid report on Evangelism, which was much discussed at the time, and had a profound influence upon the work of clergymen and laymen in the years that followed. At the same time it must be said that this Commission and its Report were no more than focal points of a very widespread concern for evangelism in the Church in this country. And even in those days the concern was being translated into action.

While I do not wish to under-estimate the effect of the Billy Graham Greater London Crusade of 1954, I hardly think your observers—whoever they may be—have estimated accurately its importance if they suppose that the change in the climate of British Church life it to be dated from it. I am quite sure it cannot. The change began much earlier, and from very different roots.

I hope it may be possible for you, of your goodness, to correct the impression given, that the Billy Graham crusade led to the Church of England setting up a Commission on Evangelism. For this is simply not true. We owe Billy Graham a debt—though it is only honest to say that the nature of the debt has been much debated amongst us—but the facts prove that we do not owe him the particular debt you suggest.

JOHN TOWNROE

King’s College

London, Eng.

Despite vigorous Protestant protests, the Philippines this month became the third nation in the world to be officially consecrated to the Sacred Heart of Jesus.

President Ramon Magsaysay, in solemnly dedicating the Filipino people at the Second National Eucharistic Congress, prayed that Christ will “take under His strong and Self-giving protection … all government agencies whose cooperation is essential for the progress and prosperity of our republic.”

(Spain and Ecuador, the only other nations consecrated to the Sacred Heart, have been the scenes of many official oppressive measures against Protestants.)

The late President Manuel Quezon had requested that all references to the President or Philippine government be eliminated from the program of the First Congress to keep from indicating an official participation of the government in the ceremonies.

Quezon wrote to the Archbishop of Manila:

“I hope I am a good practical Catholic. As such in my individual capacity there is nothing that I shall not be glad to do to give added solemnity to the celebration of the Eucharistic Congress. But as President of the Philippines I’m not in the position to do what your program calls for.”

Evangelical church leaders, prior to the congress, protested without success against Catholic domination of political, social and religious life in the country as a violation of the Constitution.

The Rev. Jose A. Yap, executive secretary of the Philippine Federation of Christian Churches, in a statement at that time said, “It appears the President is yielding to the pressure of the Catholic hierarchy.” Dr. Gumersindo Garcia, respected Protestant lay leader, expressed the fear that the trend toward union of church and state “will endanger democracy here.”

Filipinos are more receptive today to the Gospel than at any period in the history of the Protestant Church, according to evangelicals.

(Earlier this year, Dr. Billy Graham addressed 40,000 at a night service in Manila and saw over 5,000 walk onto the track at Rizal Memorial Stadium to make decisions for Jesus Christ. This was the largest response seen on the evangelist’s world tour. By comparison, when he addressed 120,000 at London’s Wembley Stadium in 1954, there were 2,500 decisions. In Manila, Dr. Graham faced the only organized church opposition on the world tour. A Catholic spokesman urged the people not to attend to guard against getting “confused” in their faith.)

Freedom In Israel

Donn C. Odell, correspondent for CHRISTIANITY TODAY in Israel and graduate student at Hebrew University of Jerusalem, has been denied a visa renewal and will be forced to return to the United States immediately unless Israeli officials rescind their action.

The visa refusal, evidently caused by Odell’s status as magazine correspondent and former association with the Conservative Baptist Foreign Mission Society, touched off the following reactions:

* Discrimination against Christian activity was strongly denied by the Israeli Embassy in Washington, D. C. Vice-Consul Baruch Barak said “Christian missionaries are given all possible help in Israel.” He stated, emphatically, that visas were never denied because of missionary activity.

* The U. S. State Department said it was “looking into” Odell’s case, and a number of similar situations.

* A Christian source in Jerusalem, who will not be named in view of possible deviations in the Israeli policy, said: “Irsael does not grant (new) visas for missionaries. If any Christian comes to Israel as a tourist or under any type of visa and is suspected of engaging in missionary work, his visa is revoked and he must leave the country.”

The source continued:

“The Post Office maintains a file on every Christian in Israel who is suspected of missionary activity. Both incoming and outgoing mail is heavily censored and excerpts from correspondence which may indicate such activity are transcribed and placed in the individual’s file. In some cases, the suspect person is followed by government agents to further confirm his activities. When his visa comes up for renewal, the contents of his file provide evidence against him.”

In looking at mail censorship from Israel’s point of view, however, he had this to say:

“This act is necessary and justified on at least two counts. The Arab states still consider themselves to be at war with Israel. There are Arabs living here who are suspected of passing military information to the Arab governments by means of mail to neutral countries. Thus, on the one hand, censorship is carried out to prevent Arab espionage. On the other hand, certain foreign missions in Israel are believed to be pro-Arab, even though they are attempting to work with Jews. Inasmuch as Christianity is looked upon as a religion which seeks the end of Judaism, all Christians, and especially missionaries, are watched very closely.”

Donn Odell found Christ while he was in the Navy and later dedicated his life to missionary service. After graduating from Fuller Theological Seminary, he departed for Israel in 1955 with his wife, the former Ruth Kerr, and their three children. After working for some time, he resigned from the missionary organization on the field and enrolled for graduate work at the Hebrew University in order to learn more about the sociological problems of the people.

With the recent outbreak of war in the Middle East, Mrs. Odell and the children went to Naples, Italy, while Donn remained.

A well-qualified Christian observer in Israel pointed out the following:

“Jews have suffered during centuries of prejudice, hatred and slaughter under the Roman Church and Protestants and they have a pathological fear of the ‘cross.’

“With this background, Israel is violently anti-missions. Those mission organizations which existed under the British Mandate are permitted to continue functioning, but under considerable restrictions.

“Unfortunately, the history of mission groups is stained with jealousy and frequent feuding over converts, doctrine and ecclesiology. This un-Christlike attitude has served to further negate an already-weakened witness.

“Christians have entered Israel with organizational banners flying—Baptists, Nazarenes, Pentecostals, Seventh Day Adventists, ad infinitum. All use the name Christian and all call themselves missionaries. But before they have time to define these terms to the Jews, they already have three strikes against them. To the Jews, these words and these people represent the hated instruments of their oppression.

“There are a number of fine Christians in Israel who are genuinely attempting to do a work for Christ, but the traditional mission approach has failed and there is little likelihood of its succeeding in the future.

“It is difficult to realize that there is any other alternative to Jewish evangelism than professional missionary activity. The Jews cannot be categorized with the pagans of Africa, India, or China. They, for the most part, take the missionaries in their midst at face value, without a long history of bloody slaughter at the hands of Christians. A missionary in Israel has no face value. He is an intruder, with no objective but to eliminate Judaism through any means of conversion available to him.… We can only realize that this condition exists and search for a new point of beginning in our relations to the Jews. It cannot be done by pouring more dollars into Jewish missions. To send money to a converted Jew in Israel is the quickest way of making him an outcast in his own society. He then becomes a paid foreign missionary and thus the worst kind of traitor. More often than not, he becomes spoiled through this easy money and leans more heavily on his monthly check than is either healthy or expedient … Nor would 10,000 new missionaries in Israel be the answer. Even if this were possible, their inability to present a united front would further confirm to the Jews the inadequacy of Christ.…

“The long-run work of evangelism in Israel must be done by young, intelligent Hebrew-Christians who are trained in a secular profession. They must love Israel and their brothers enough to … work there, raise and educate their children and prove their undivided loyalty to the people and nation. They should not represent any mission society, either Jewish or Gentile.

“Intheir own communities, as Jews and loyal Israelis, they should live a simple, loving witness for Christ. If they have no connection with foreign missions and do not propose a union with foreign Protestants, their witness will be heard as coming from Jews who believe that Jesus is truly their Messiah and who stand to gain no material benefits from their belief in Him. As one or two are added to the body of Christ, they can meet together for worship and Bible study. They need not organize a church in the American sense of the word, but can consider themselves to be a church.

“There are a number of ‘secret believers’ in Israel. They are isolated and stand pretty much alone. They need leadership, comfort and encouragement, but it must come from within their own group. The immigrant Hebrew-Christians could provide the necessary leadership, but they must be patient and willing to plan for the long run. Such action lacks glamour and demands great sacrifice.

“American Christians must realize that Jewish evangelism begins with love—not dollars.”

Worth Quoting

“Intellectual development is rudderless at best and dangerous at worst when isolated from moral convictions and personal commitments that are religious in character.”—Dr. Liston Pope, dean of Yale University Divinity School.

“What America needs more than railway extension, western irrigation, low tariff, a bigger cotton crop or a larger wheat crop, is a revival of religion. The kind that father and mother used to have. A religion that counted it good business to take time for family worship each morning right in the middle of wheat harvest. A religion that prompted them to quit work a half hour earlier on Wednesday so that the whole family could get ready to go to prayer meeting.”—Wall Street Journal.

“Because they despise the Church, the Communists continually attempt to infiltrate unsuspecting religious organizations. What better cloak of legitimacy can be found for their programs than to present them as the offerings of clergymen and churches? The strategy of the Communists to get others to front for them and do their dirty work cannot be underestimated.”—J. Edgar Hoover, chief of the U. S. FBI.

“A lot of people who travel 100 miles an hour and endanger the lives of others would be plain shocked if you told them they are just as bad morally as the man who steals money out of a safe.”—Governor John F. Simms of New Mexico.

Interesting Face

America’s top calendar artists agreed that Dr. Albert Schweitzer, noted medical missionary, has the “most interesting face in the world.”

Runners-up were President Eisenhower, Arturo Toscannini, symphony conductor and Frank Lloyd Wright, architect. Marilyn Monroe, the film actress, was near the bottom of the list.

Deaths Hit College

The second faculty death in two years has brought mourning to the campus of Calvin College in Grand Rapids, Michigan.

Dr. Henry Zylstra, professor of English, died recently of a heart attack while serving abroad as visiting professor in literature at the Free University of Amsterdam. He was in his 40’s.

Dr. Cecil DeBoer, 54, professor of philosophy, died suddenly last year.

Stone Age Burial

The first Natufian burial ground has been unearthed about 15 miles north of the Sea of Galilee.

French archaeologist Jean Perrot made the discovery at Mallaha, near Lake Huleh, while conducting excavations for the Israeli Department of Antiquities.

The Stone Age cemetery belonged to the Natufian hunting-fishing civilization of the Mesolithic culture. Isolated Natufian tombs have been found before, but this was the first reported discovery of a burial ground.

The cemetery surrounded a chieftain’s tomb, which consisted of a circular pit about 16½ feet in diameter. The walls were of solid clay, covered with red ochre. The pit was covered by a circular stone pavement, surmounted by a low wall. Inside the pit was a second pavement, about 20 inches below the surface, with a fireplace. Under this pavement, seven skeletons were found, each wearing shell and bone necklaces.

Found in the center was the skeleton of the chief. The hip bones had been extracted, the feet tied and large stones placed on the shoulders—apparently to immobilize the spirit of the dead chief.

Indications were that several women and children were sacrificed when the chief was buried.

Sermons Banned

Religious sermons over the state broadcasting station have been banned by the Lebanese government.

Both Christian and Moslem services were affected. The order stated that services will be limited to the reading of the Bible or Koran, prayers and liturgy.

The ban followed a sermon by Sheik ShafikYamout, chief justice of the Lebanese Moslem religious courts, from the Grand Mosque of el-Emary. His sermon criticized the Lebanese authorities for lack of full support to Egypt and Syria and for not severing diplomatic relations with Great Britain and France.

A Buddhist State?

A number of prominent Buddhists in Ceylon, some with political ambitions, constituted themselves “The Buddhist Commission of Inquiry” two and one-half years ago. This year, the group made its report, entitled “The Betrayal of Buddhism.”

As expected, it proved to be a highly partisan document, re-writing the “good old” (Buddhist) days of Ceylon’s history in a manner which no modern historian could approve. But the document proved illuminating as a mirror of racialist views.

The Buddhist re-write of history said that the Buddhist kings of Ceylon had a superb kingdom which was completely spoiled when the Portuguese invaded in 1505, followed by the Dutch and finally by the British in 1795. “The Betrayal” pointed the way back to the palmy days before foreign rule began.

(Some have pointed out that Singalese rule was at its lowest ebb when the Portuguese came. When foreign rule ceased in 1947, Ceylon was a state at peace, with its security founded on the rule of law. Its welfare government gave citizens a widespread system of education and medical care).

Modern Buddhists, bitten by excessive nationalism, dream about another kind of state. As outlined in “The Betrayal,” all religious and charitable bodies should be required to pay income taxes—except Buddhist temples and their lands. This exception, it was explained, would serve as compensation for losses suffered by Buddhist institutions due to foreign conquest.

Other recommendations: A representative Buddhist Council should care for the Buddhist religion; the capital should be moved from Colombo in order to get away from undesirable foreign influences such as horse racing, which should be banned.

The greatest concern to the Christian Church was the commission’s recommendations that within two years all schools be run by the government. A majority of Protestant churches in Ceylon are more or less dependent for support upon the staffs of nearby schools. Any religion, however, which wishes to run a private school can do so at its own expense and with all pupils of its own faith.

In any state school, if the pupils are 51 per cent or more of one faith, the head of the school must be of that faith. The teachers of any particular faith must be in proportion to the number of students in the school of that belief. Coeducation is forbidden.

Finally, the group recommended that it be a punishable offense to seek conversion of a person under 21 in any school.

The number of such fanatical Buddhists does not seem to be large, and Christian leaders do not expect the report to become law. They do feel, however, that the days of denominational schools (tax-supported, at present) are numbered.

Hindu Praises

Nine prominent Indian Hindu leaders, in a joint statement at Madras, praised the work of Christian missionaries and assailed charges made against foreign missions by some state government groups.

The Hindu leaders said, “It is not our experience that they seek to undermine patriotic or national loyalties.”

This charge was brought against missionaries in July by the Madhya Pradesh government.

Among the signers of the joint statement were Jadunath Sarkar, former vice chancellor of Calcutta University; B. V. Narayana Reddy, general manager of the Bank of Mysore; Dr. P. Subbarayan, former chief minister of Madras and now a member of parliament; and Teja Singh, retired chief justice of the Punjab High Court.

Church Merger

A proposed merger of Anglican and Protestant churches in northern India and Pakistan has been approved by the 12th General Assembly of the United Church of North India.

Five bodies are involved. They are the United Church of North India, the Church of India, Pakistan, Burma and Ceylon (Anglican); the Methodist Church in southern Asia, the British and Australian Methodist missionary societies and a Baptist Church of British Commonwealth origin.

The plan will be presented by the negotiating committee to the churches involved after the committee’s next meeting in April, 1957. If approved, the union will be known as the Church of North India and Pakistan.

The United Church of North India was formed from American Congregational, Evangelical and Reformed groups, British and American Presbyterian bodies and United Church of Canada mission congregations. It has a membership of over 400,000.

Hong Kong Rallies

An estimated 2,500 conversions resulted at more than 200 rallies attended by 75,000 during a two-week Baptist evangelistic crusade in Hong Kong and nearby Macao.

The campaign, sponsored by the Foreign Missions Board of the Southern Baptist Convention, was the first of its kind in the area.

Speakers included three from the United States, two from Formosa, two from Japan and one from Thailand. American speakers were Dr. Forrest C. Feezor, executive secretary of the Baptist General Convention of Texas; Dr. J. Howard Williams, president of Southwestern Baptist Theological Seminary in Fort Worth, Texas, and Dr. Ralph Herring, pastor of First Baptist Church in Winston-Salem, North Carolina.

Clubbings On Bus

Brutal treatment by Egyptian secret police was described by an expelled Australian chaplain after his arrest in Suez.

The Rev. William Robert Tyler, chaplain of the Seamen’s Mission at Port Said, stated:

“Eighteen of us were put into a bus and we were made to sit with coats over our heads. After a while, one of the guards, who must have been a hefty fellow, went along the gangway of the bus and clubbed us all at the back of the head with a rifle butt.”

New Translations

The Wycliffe Translators plan to send teams into Papua and the Australian Trust Territory of New Guinea—a territory with hundreds of languages and few Scriptures.

The latest government list names 471 languages in Papua and Australian New Guinea. Two of these have the whole Bible; 10 have the entire New Testament and 39 have some lesser portion of the Bible. This leaves 420 languages with no part of the Scriptures. Most of the languages have not been reduced to writing.

Digest …

► American missionaries take over work of two British mission groups in Egypt. Personnel placed under house arrest.… Rt. Rev. Kimber Den, former Anglican Bishop of Chekiang, China, released and “publicly exonerated” after four years as prisoner of Reds.

Slaves Of Devil

The Archbishop of Canterbury, Dr. Geoffrey Fisher, has denounced the rulers of Russia as being “to a unique degree the instruments and slaves of the devil.”

In his most outspoken attack on Russian communism, he declared that the Soviets had become known throughout the world as the universal enemy of mankind.

Dr. Fisher, speaking in support of the Lord Mayor’s fund for Hungarian refugees at a meeting in Albert Hall, London, said:

“Today we stand amazed before an act of government altogether evil, with no admixture of any good purpose or any worthy of decent motive, utterly empty of any spark of human kindness, a total denial of freedom and God.

“Because the rulers of Russia have expelled God from their belief, they are able to violate and outrage not only all the laws of God but all the hopes and aspirations of the human spirit. Having left themselves nothing to worship but themselves, they have become to a unique degree the instruments and slaves of the devil.

“It is just here, in this extremity of evil power, that the glory of Christ, Saviour of the world, shines out in its purest. It is when Christian people find themselves impotent, scourged and crucified before an unveiled manifestation of evil that they best learn the power of Christ, of His sufferings and of His resurrection.

“Hungary’s sufferings are not in vain. The Soviet government is known throughout the world as never before to be the universal enemy of mankind. Her own action has disrupted communism in the West and discredited it in the East. The despots of Russia have found their circle of adherents on whom they can rely much smaller than they supposed. They know there are only two choices before them: desperate action or defeat.”

A minute’s silence was observed after the Archbishop’s speech, in honor of Hungarian martyrs and refugees. Resolutions were passed calling for the immediate return of deported Hungarians, the introduction of United Nations observers into Hungary and the holding of free elections.

F.C.

Surge In Norway

Thousands of new members were brought into churches during an intensive week-long evangelism campaign conducted simultaneously in Oslo and Stavanger.

More than 50,000 homes in 61 parishes were visited by laymen during the drive. Overflow crowds, the majority without previous church affiliation, filled the churches in a series of special services at the conclusion of the effort.

Similar campaigns are planned in other sections of the country.

Abiding Results

Rumors have circulated during recent months that lasting results of the 1955 Billy Graham Crusade in Glasgow, Scotland, proved negligible.

Some have stated there has been a decided fall away in church attendance since the campaign.

But Dr. John Highet, lecturer in sociology at Glasgow University, said such rumors have been found to be groundless. After a census of church attendance in Glasgow, he presented figures showing that church attendance and membership have risen.

Dr. Highet said nearly 6,000 more people were attending church in Glasgow a year after Graham’s departure.

The Christian, a widely-read magazine, pointed out that such statistics provide one significant result but do not tell the whole story.

“The fruitfulness of the crusade,” said the Christian, “is manifest still in many ways that do not lend themselves to statistics. It is seen in its influence on ministers and lay preachers who have been stirred up to make their preaching more evangelistic, in the quickening of spiritual life in churches that supported the crusade, in a deepened prayer spirit and in many young lives that responded to the call for service.”

‘Deeper Meaning’

East German Christmas parties, by order of the Communist Soviet Labor Unions Association, expressed the “new deeper meaning Christmas has in the Workers and Peasants’ Republic.”

Christmas songs and poems were restricted to those telling of the “democratic unity of Germany, peace, friendship and a prosperous socialist future.”

Plays featured “only such themes as the possibilities of a peaceful use of atomic energy and the discovery of outer space.”

The directive said Christmas festivities “quelled the working people’s joy of life” because they were “rooted in mysticism and promoted superstition.”

Famed Church Rebuilt

St. Mary’s Church, Islington, in North London, described as “The Cathedral of Evangelism” before being wrecked by Nazi bombs in 1940, was reopened this month.

A plaque was unveiled, bearing the inscription, “Destroyed by war—Restored by faith.”

Many well known evangelicals have served the parish during the last 200 years. Charles Wesley was at one time a curate of Islington. The present vicar is the Rev. Maurice Wood, a gifted preacher and evangelist.

For well over a century, the Vicar of Islington has arranged an annual conference for evangelical clergymen of the Church of England. The 123rd conference will take place January 8.

Freedom In Italy

A bill has been submitted to the Italian Parliament concerning the free exercise of religious rights and government relations with non-Catholic denominations.

Non-Catholic bodies in Italy are ruled by the restrictive laws enacted in 1929 and 1930 under the Fascist Regime—a sharp contrast with the Republican Constitution of 1948.

The new bill provides that “the exercise of religious rights by the evangelical religious confessions, their members and institutions should be recognized according to the terms, modes and limits appropriately established by the Constitution.”

Strange Broadcast

A church organ in Blackpool, England, startled parishioners when it “broadcast” a BBC weather report during a service.

Investigators found that a piece of wire had dropped among the tubes and caused the instrument to pick up radio signals.

Digest …

► Dr. George Otto Simms, 46, elected Anglican Archbishop of Dublin. Formerly Bishop of Cork.… Soviet Zone city of Rostock designated 1957 “City of Church Reconstruction” by Evangelical Church in Germany. Only three of city’s Protestant churches survived war without damage.

► Evangelical Church of Germany opens center at Mainz-Kastel to train Protestant ministers for pastoral work in industrial areas.… Dan Piatt, European director for Navigators, reports opening of fourth Christian Servicemen’s Center at Bitburg. Others at Naples, Wiesbaden and Kaiserslautern.

‘Deep Divisions’

Cutting the Gospel “down to a size that fits” into our culture has resulted in “one of the deep dilemmas facing contemporary overseas mission work.”

In expressing this opinion at the annual meeting of the National Council of Churches’ Division of Foreign Missions, Dr. Eugene L. Smith of New York, chairman of the division’s executive board, charged that Protestant theology in the United States has been moulded by “our fabulous and unmatched prosperity.”

The official, in his address to some 300 representatives of 45 Protestant denominations at the five-day conference in Buck Hill Falls, Pennsylvania, stated:

“To the very degree we become successful, influential and established, we move away from the radical and, therefore, disturbing elements of Christian truth. We expurgate the Gospel of those elements which embarrass us by their radicalism, their grandeur or their terrifying purity.…

“By preaching a culturally-rooted Christianity, many have been guilty of theological parochialism at its arrogant worst. From such aggressive blindness, the Church has suffered deeply, and there have developed some of the deep divisions within Christianity.”

Charging that contemporary preaching often smacks of “obscurantism” and “lack of clarity,” he said ministers frequently feed their congregations “theological half-truths” and fail to preach “the whole Gospel” in terms that can be understood by the average man.

Dr. Roy G. Ross, general secretary of the Council, said Christianity in the Far East was hampered by Protestant divisiveness and an awakened new missionary zeal on the part of other religions.

Much of the divisiveness in Asia was attributed to “sect groups.”

Referring to a mass resurgence of Buddhism in the Far East, he said Buddhists “plan to train and send missionaries throughout the world.”

Dr. Leslie E. Cooke of Geneva, Switzerland, director of the Council’s Division of Inter-church Aid and Service to Refugees, said “the new independence of overseas churches established through western missionary activities does not mean they no longer need our help, but it does require the development of new patterns of assistance.”

He said a “significant part” in determining the new strategy for missions may be played by the growing program of inter-church aid in which Christians of one nation share funds and material goods with those of other nations in times of emergency.

Dr. Cooke emphasized, however, that inter-church aid can never be a substitute for missions.

Deadline For Ministers

Most ministers will forfeit their coverage rights under Social Security if they fail to file application forms by April 15, 1957.

The only clergymen not faced with the deadline are those already covered and those who became ministers after January 1, 1955. New ministers have at least two years after their ordination.

Under changes made in the Social Security Law by Congress in 1954, ministers for the first time can be covered. But each minister must decide whether he wants to be covered.

The coverage will be as a self-employed person, even though he receives a salary from the congregation. Each must file by April 15 a report of earnings to the Internal Revenue Service, along with the regular income tax form. A Social Security tax of three per cent will be paid on earnings up to $4,200. The tax will increase to 33/8 per cent for 1957.

Churches and institutions are not involved or obligated in any way. Many churches, however, are adding the cost of the tax to the salaries of ministers.

God Is Good

A young woman missionary, who helplessly watched her baby son slowly freeze to death and later saw hope ebb for the safety of her missing husband, will continue evangelistic work among the nomadic Indians of a lonely sub-Arctic outpost.

The husband, Albert Kelly, 26, serving with the Central Alaskan Mission, disappeared in a skiff while seeking help after his family was marooned on a desolate island in Glena Bay. His wife, Vera, 25, was later rescued from a rocky beach with her daughter, Rebecca, 3.

They had been without food or shelter for four days and nights. Nearby lay the frozen body of four-month-old Thomas, a victim of starvation and the bitter Alaskan cold.

Mrs. Kelly, recuperating in a hospital, said:

“My husband may be dead. My baby is dead. But I still have my faith in God. Despite everything, God has been good to us and I want to continue in His service.”

Inauguration Decanters

President Dwight Eisenhower has pulled the plug on plans of distillers to promote the sale of whiskey in special inauguration bottles listing the names of all U. S. Presidents.

Gerald Morgan, special counsel to the President, sent a protest to Judge William C. Bryant, Ohio liquor director, resulting in sales of the decanters being stopped there.

Clayton M. Wallace, executive director of the National Temperance League, said he had been informed that Morgan’s letter to Judge Bryant stated, “The President wished it known that he had not been asked to give his consent to his name appearing on the bottle, and that he had not given such consent.”

Assembly Line Art

“The most callous people in the country are making cheap church art by the tons; the most devoted people are sitting in front of it every Sunday, and somebody is taking in the cash at the expense of good art and good people.”

So said artist Siegfried Reinhardt while in Des Moines, Iowa, to judge a religious art competition. A teacher of advanced painting at Washington University, St. Louis, he assailed what he called a “cultural delinquency” in American church art and urged wider use of original paintings in churches.

Christian Athletes

A Fellowship of Christian Athletes is flexing physical and spiritual muscles for a big job in American cities.

Talks are planned before high school and college audiences by a star-studded lineup of speakers, including such noted athletes as Donn Moomaw, All-America football player at U. C. L. A.; Otto Graham, retired quarterback of Cleveland Browns; Robin Roberts, pitcher with Philadelphia Phillies; Doak Walker, former All-American and all-pro in football; Carl Erskine, no-hit pitcher with Brooklyn Dodgers, and others.

In a four-day conference at Estes Park, Colorado, this year the athletes gave tips to several hundred young men on how to play well and live right. Remarked Moomaw, regarded as one of the greatest linebackers in the history of football:

“You are either on the team of God, or you’re off. There is no in between … no second team. If you’re on God’s team, Jesus Christ is your coach and quarterback and you follow Him.”

The athletes have received a number of requests to appear in schools throughout the country. A few of the city fathers, however, added provisions that the talks be about God in general and not Jesus Christ in particular.

FCA directors have adopted a policy against the acceptance of invitations where members are not free to witness for Christ.

The decision, in addition to the conviction of members, was influenced by such remarks as the following from a track speedster at Michigan University:

“I’ve just realized I’ve been trying to lead a Christian life without Jesus Christ. It can’t be done.”

CHRISTIANITY TODAYis a subscriber to Religious News Service, Evangelical Press Service and Washington Religious Report Newsletter.

Not In Vain

The killing of five American missionaries by Auca Indians in Ecuador last January had a direct effect in the volunteering of some 2,000 young persons for foreign missions work.

This report was made by the Rev. Robert B. Savage, program director of radio station HCJB at Quito, Ecuador. He said he heard of the volunteers through the ministers of various congregations.

Digest …

► Dr. Arthur R. McKay, 38, pastor of First Presbyterian, Binghamton, New York, appointed president of McCormick Theological Seminary.… American Bible Society plans 225 translations of Gospels into new languages in next quarter century.

► Southern Baptist Convention announces goal of 425,000 converts for 1957. Denomination baptized 416,867 in 1955.… 100,000 new Protestant churches seen as need in next 20 years.

► Methodist Church increases membership to new high of 9,444,820.

► Missionary radio station HCJB celebrates 25th anniversary.… U. S. tobacco acreage allotment cut 175,000 acres for 1957.…

► Howard A. Hermansen, associate pastor of Moody Church for 10 years, resigns. No future plans announced.… 1957 budget of $13,290,000 adopted by General Board for National Council of Churches—including $7,636,000 for relief, rehabilitation and world missions.

► Presbyterian Church in U. S. A., with record budget of $9,112,398 for overseas missionary work, votes to dissolve three missions in India so work can merge with United Church of Northern India.

► Dr. V. Raymond Edman, president of Wheaton College, and Mrs. Edman plan to spend some of Christmas holidays in Ecuador with missionaries and the five missionary widows. As missionary in Ecuador, Dr. Edman was smitten with fever and once given up for dead. This will be Mrs. Edman’s first trip back in 25 years.

► Dr. Powhatan W. James, biographer and son-in-law of the famed preacher, George W. Truett, dies in Dallas, at 76.

The Second Coming

The Blessed Hope, by George Eldon Ladd. Eerdmans, Grand Rapids, Mich., 1956. $3.00.

Dr. Ladd of Fuller Seminary has followed up his earlier book, Crucial Questions about the Kingdom of God, by dealing directly with a vital part of the believer’s faith: Just what is the Blessed Hope? “The central thesis of this book,” he says, “is that the Blessed Hope is the second coming of Jesus Christ and not a pretribulation rapture” (p. 11). He continues: “The Blessed Hope is not deliverance from the Tribulation; it is union with the Lord at His coming” (p. 12). He shows that this was the historic view of premillennialists until about 125 years ago when J. N. Darby and others introduced a belief in a pretribulation rapture. Chapter 2, “The Rise and Spread of Pretribulationism,” traces this belief in England and America down to the Scofield Bible but also notes that important premillennialists up to the present day have rejected it. There follows a biblical study of the passages dealing with the Blessed Hope, the Tribulation, the Rapture, the Resurrection, and there is found “no support for the idea that the return of Christ will be divided into two aspects—one before and one after the Tribulation” (p. 89), but rather that the Blessed Hope is that reunion with Christ which “occurs at the Revelation of Christ in glory” (p. 100).

With this aspect of the book not all will agree, but we think Dr. Ladd has proved his point. Perhaps he might have made it even stronger by showing that a correct exegesis of Daniel 9:27 declares Christ, not the Antichrist, to bring sacrifices to end in the midst of the 70th week, thus leaving no foundation for a supposed three and a half-year tribulation under the Antichrist or a supposed seven-year lapse between the rapture and the glorious appearing of the Lord.

This book, however, is not only directed against the idea of a separate rapture but it is also directed against the idea of the “any-moment” coming of Christ, and there the reviewer feels bound to take issue with Dr. Ladd. He argues that, since such events as the tribulation and the preaching of the Gospel in all the world have yet to be fulfilled, the Lord could not come now. The command to watch “cannot be used to prove an any-moment unexpected coming of Christ for which the believer is to watch, for the day of the Lord will come only after definite signs such as the Antichrist and the apostasy which will indicate that the end is near” (p. 109). It is “a false assumption,” he says, “that belief in the any-moment return of Christ is identical with a biblical attitude of expectancy” (p. 153). In a chapter entitled “Watch,” he examines scriptural passages such as Mark 13:33–37 and Luke 12:37–39, and concludes, “The point of the warning is that we cannot say it will be soon; we do not know when” (p. 116).

But the point of the warning in these passages is rather that since we do not know the time, therefore we cannot say it will be either soon or distant and we must always watch. It is just as wrong to say, “My Lord delays His coming” as it is to insist that He must come now. No doubt Dr. Ladd would agree to this. His terminology may be elastic. He says, “If we are awake and Christ comes today, we are ready. If we are awake and Christ does not come until tomorrow, we will still be ready” (p. 115). And yet, in his identification of the pretribulationist view with the any-moment view of our Lord’s coming, and his emphasis on those events which must first be fulfilled, and in repeated rejection of the any-moment coming (“the biblical teaching of watching is not the equivalent of watching for an any-moment of Christ,” p. 163) he gives the impression that our expectancy of the Lord’s return ought not to be such as to allow us to sing, “Jesus may come today.”

Of course, the great problem is just how it is possible to expect Christ to return at any time, even immediately, if we also believe that certain signs of his coming have not yet been fulfilled. The most difficult sign is perhaps the conversion of the Jews. If this outpouring of God’s grace must precede the appearing of Christ, must we not then postpone His coming or at least hold our expectancy in abeyance, until the Jews turn to him? No. In matters of prophecy we have to distinguish between events about which we can have a high level of assurance as to their specific fulfillment, such as the Resurrection and the Judgment, and those of a lower level such as the exact nature of the millennium. And firmly on the higher level of assurance is the joyful duty of watching at every moment for the coming of Christ, for we are told again and again in the plainest language always to be ready because we know not at what hour the Lord will come. On a lower level of assurance are the signs: the salvation of the Jews, antichrist, tribulation. They may be fulfilled or may have been fulfilled in another way than we would expect.

To reject the separate, secret rapture is not to reject the any-moment coming. The any-moment glorious appearing of Christ, whether now, soon, or distant, is in the reviewer’s estimation the Blessed Hope.

ARTHUR W. KUSCHKE, JR.

Not Orthodox

The Theology of Reinhold Niebuhr, by Hans Hofmann. Scribner’s, New York, 1956. $3.95.

This is a painstaking and faithful interpretive summary of the theology of Reinhold Niebuhr, which traces its development from its earliest inception in his pastoral experiences in Detroit to its mature expression in The Nature and Destiny of Man and Faith and History. Hofmann uses a great number of quotations, often letting Niebuhr speak for himself.

Even though Niebuhr’s major works are readily accessible, a summarization is not out of place. An understanding of the background and development of Niebuhr’s thought is important, and this cannot be had by reading even his most systematic work. To get a rounded view without such an interpretive summary one would have to make a long and arduous study of a number of Niebuhr’s works.

Hofmann’s treatment is divided into four major sections: “The Beginning,” “Religion and Society,” “Sin as Man’s Severance of His Relatedness to God and Society,” and “Faith and Society as the Poles of the Original and True State of Man.” The treatment, therefore, revolves around the correlation of God, man, and society, in which man is the key link (pp. 91, 110). As Niebuhr sees it, the problem is not in God or in religion as such, nor is it in the external conditions of society. The problem lies first of all in man himself. Because of a disturbance of man’s relationship to God, his relation to society and society itself are disturbed (pp. 114, 236 et. al.).

The main source of difficulty is found in man as sinner (p. 113 f.). Hofmann believes that Niebuhr’s entire theology may be expounded around this theme. His book was originally published in Switzerland under the title, The Theology of Reinhold Niebuhr, in the Light of His Doctrine of Sin.

Sin is indeed a major theme in Niebuhr’s thought. In terms of it he has criticized some of the most cherished tenets of social and theological liberalism. But to look at Niebuhr’s position from the biblical point of view is to rejoice on the one hand that he recognizes sin at all and especially that he sees the spiritual nature of sin; and yet it is to regret on the other hand that he refuses to recognize, e.g., an actual pre-fall state and an historical fall. Looking at man here and now, Niebuhr says, without any concern for his historical origin or development, what tools do we need to interpret his present condition? The answer is that we need certain myths that have come to us in the Christian tradition: e.g., the fall and original sin. The Christian doctrines are myths, supra-scientific, imaginative expressions which must be taken seriously but not literally, which God has used for his revelation of himself and of the state of man. As with the other doctrines of the Christian faith, we have in Niebuhr’s view of sin a basic reconstruction of the biblical position.

The question of myth has been widely discussed lately, and the controversy is by no means closed. Very interesting is Hofmann’s comparison of the position of Niebuhr and Rudolf Bultmann, who is famous for his program of demythologization (p. 75 ff.). Niebuhr sees the supposed myths in the Scriptures as indispensable vehicles of divine revelation, while Bultmann finds the essential thing in the existential meaning underneath the form of mythical speech. But it is clear that Niebuhr is as radical as Bultmann in relegating biblical material to the realm of myth (cf. p. 92 f.). For both men such doctrines as the original sinless state, the fall, the preexistence of Christ, the doctrine of the two natures of Christ, the ascension, the session on God’s right hand, and His coming again in glory are myths and cannot be taken literally in any sense. Observing closely one sees that the current fray is a variation on the theme of supernaturalism versus anti-supernaturalism. Whatever remnants of supernaturalism might remain in Niebuhr (as Tillich claims), he is quite solidly anti-supernaturalistic.

With this in mind, it is noteworthy that Hofmann’s book is almost entirely free of criticism. In addition, we note that Hofmann has not fully laid bare the change of meaning that standard theological terms have undergone in Niebuhr’s thought. I would judge that while Hofmann has been faithful in his presentation, he has pictured Niebuhr as somewhat too orthodox, just because he has not always let Niebuhr’s terms be seen in their changed meaning. Niebuhr’s theology is indeed a modification of liberalism, but it is in no instance a return to orthodoxy.

ROBERT D. KNUDSEN

Wisdom Of Prophets

The Parables of the Old Testament, by Clarence E. Macartney. Baker, Grand Rapids Michigan. $2.00.

There is an abundance of material on the parables of the New Testament, but very little that deals with the parables of the Old Testament. In his research preparatory to the writing of this volume, Dr. Macartney discovered that neither in America nor in Great Britain could he find a single book that dealt with the parables of the Old Testament. In the preparation of this volume, therefore, he described his feeling as being similar to the experience of the men of the sixteenth century who sailed upon seas that never before had been cleft by the keel of a ship.

Dr. Macartney finds that the principal difference between the parables of Christ and those of the Old Testament consists in the fact that nearly all of the parables of our Lord taught spiritual truth that is timeless, whereas the parables of the Old Testament were messages for a special occasion. Despite this fact, the author maintains that the parables of the Old Testament teem with suggestions of truth, which are relevant for any age, and in many instances they may be made the vehicle of evangelical truth.

Included in this volume are two fables, the only ones in the Bible, that of the Trees and that of the Thistle and Cedar. The general purpose of the fable and parable is the same, said Dr. Macartney, to illustrate moral and spiritual truth by comparison with what actually transpires. But the fable differs from the parable in that in the fable the subjects of the mineral or vegetable or animal kingdom “feign to speak and act with human interest and passion.”

The content of this volume will provide biblical material that will be new and fresh to most congregations.

The nine chapters in this volume, as Dr. Macartney expresses it, represent the garnered wisdom of prophets, chroniclers, and seers, some of them known and some of them unknown, but all worthy of a better acquaintance.

Dr. Macartney has written scores of volumes, but it is doubtful if any contains the marked originality, vivid description and powerful presentation equal to this work produced in his earlier ministry and reprinted for readers of today.

JOHN R. RICHARDSON

Typology?

Devotional Studies of Old Testament Types, by Fred H. Wight. Moody, Chicago, 1956. $3.50.

Perhaps no area of biblical interpretation has suffered more acutely at the hands of the higher critics than Old Testament typology. The reviewer once sat under a seminary professor who hurled the typical approach wholesale to the rubbish heap of antiquated imaginations. Wight justifies the method by appealing to Jesus’ and Paul’s use of it, an observation that ought to silence all objections.

Discreetly the author, a Baptist minister, in his introduction first defines a type as “a person, thing or event in the Old Testament designed (underlining my own) to represent or prefigure some person, thing or event in the New Testament.” It is regrettable that his presentation of the subject in many instances repudiates that definition by confusing and equating analogies with types. We could illustrate at length for the examples are numerous, but several will suffice. All are taken from the chapter on I and II Samuel: “The Kingdom of Saul, a Type of the Self-Life”; “David at the Cave of Adullam, a Type of Christ Our Captain”; “Bringing the Ark to Jerusalem, a Type of Revival in the Church”; and “Mephibosheth, The Type of a Sinner Saved by Grace.” Parallels of this kind may be drawn by analogy, but they certainly do not belong to typology. Incidentally, this mode of exposition is largely responsible for bringing typology as such into disrepute.

Wight is at his best when he deals with characters who prefigure Christ, like Joseph and Moses, studies of interest and value. Elsewhere, however, he tends, even within the bounds of legitimate typology, to fanciful and exaggerated conclusions which bear reminiscences of Origen’s allegorical interpretation of the Old Testament and Augustine’s comments on the parables. This of course critically weakens the historical impact. He further forces certain features into his dispensational eschatology.

The book exhibits a tendency to needless repetition, at times a lack of correlation of points and occasional deceptive literalisms. Though solidly evangelical and loyal to the Scriptures as the fully-inspired Word of God, it is difficult to recommend this volume. It will confuse and mislead the theologically unoriented and prove too much of a surface study for preachers who will want to stretch their mental muscles with works like those of Fairbairn, Habershon and Baron.

RICHARD ALLEN BODEY

Perfumed, Beribboned

The Old Story of Salvation, by Sophia Lyon Fahs. Starr King and Beacon, Boston. $3.00.

It is evidently the author’s purpose in this book to retell the Story in the Bible (she would distinguish this from the story of the Bible) as a living narrative which may be found woven through the largely extraneous material from Genesis to Revelation; and then to discuss the meaning and significance of that story for the purposes of modern, liberal religion. The book is in two parts. The first is the aforementioned historical narrative and is a very fine, condensed Bible Story which includes, uncritically, the traditional theophanies, miracles, the Virgin Birth, the Resurrection, etc., to the end of the Revelation. The second part, which is the meat of the author’s writing is called “The Unanswered Question: ‘What is Truth?’ ” In this last 40% of the book, she offers her opinions on the religion which she believes may be found, not by mutilating the story, but by understanding it as a myth and fable. The result is a perfumed and beribboned Hegelian idealism in modern dress. Except that not even Hegel would have taken such liberties with traditional religious concepts.

The author, who has no evident use for orthodoxy, whether traditional or “new,” identifies herself with the Council of Liberal Churches. She explains, in a burst of confidence, that she developed her ideas while working with the boys and girls in the Church School of the Riverside Church of New York City.

One of the milder views she elaborates in the discussion section is the now familiar one, that the “original” Christian faith was “not what Jesus believed, but what the Christian church early came to believe about Jesus.” And the author believes that her’s is “not a study of history directly, but rather of a great tradition which has molded history.”

She feels that it is “crude reasoning” to present the death of Christ as an atonement. He died, essentially for the same reason that Socrates and Ghandi died, an ideal person going down in defeat, despised, rejected, his cause apparently lost. Moreover, Jesus never thought of himself as a Messiah, never sent out disciples to preach and baptize in His name, never would have claimed to be the only savior among the world’s saviors. One’s heart goes out to those boys and girls at the Riverside Church.

G. AIKEN TAYLOR

Popular Biography

By Faith Alone, by W. J. Kooiman. Philosophical, New York, 1955. $6.00.

It is not necessary for any reviewer to tell evangelical Christians how valuable Dr. Martin Luther, whose biography is ably and attractively presented in this excellent book, is for our present-day evangelical believers who adhere to salvation by faith in Christ without works. But there may be a need to introduce the readers to Professor Kooiman of the University of Amsterdam since he may not as yet be known to many evangelical Christians in America. To say it briefly, he is instructor of church history in the University of Amsterdam and is a most influential preacher and radio speaker in the Netherlands, whose interest in Luther is deep and inspiring. Believing that evangelical Christendom must hold to the doctrine of God’s free grace in Christ Jesus, he proclaims this precious doctrine with a conviction that stirs and enlivens those who listen to him. His Life of Martin Luther was written as a pastor who keeps in mind his parishioners, both young and old. In 1954 the reviewer read it in Holland in the original. Later, he read it in a German translation, and now he has read it in an English translation by Dr. Bertram Lee Woolf which is so masterfully done that no fault can be found with it. Dr. Kooiman’s biography of Luther is not scientific in the strict sense of the term, but rather is popular. Yet in accuracy, depth, and comprehensiveness, so far as Luther’s life and work are concerned, it is truly scientific within its scope. The reviewer recommends Kooiman’s By Faith Alone to all evangelical Christians and hopes that it will become as popular in the English-speaking countries as in the Netherlands and Germany.

JOHN THEODORE MUELLER