Cover Story

Christ and Marx: The Church in Soviet Russia

Henlee H. Barnette

The Church of Christ has survived and even flourished under all kinds of governments. It was born in a totalitarian Roman world and survived the persecution of Nero, Diocletian, and other dictators. All the powers of the underworld, the agnostics, the atheists, principalities, powers in high places, have not been able to destroy this fellowship of the redeemed. Civilizations rise and fall, kingdoms crumble, ideologies have their day and cease to be, but the Church endures. The gates of hell cannot prevail against it.

The invincible nature of the Church is dramatically demonstrated in Communist Russia today. The powers in the Kremlin have not succeeded in stamping out Christian faith. Not only is the Church surviving in Communist dominated countries, it is growing in strength. In the summer of 1957, for example, I discovered that the Church in Russia is surrounded by anti-God forces, Christians are persecuted, and Soviet officials inveigh against God. Even under these circumstances the Church endures. Here are reasons why.

The Gospel Is Preached

On the stained glass window of the Kharkov Baptist Church in the Ukraine are the following words, “We preach Christ crucified.” This is the message of the Russian Baptists to the Communist world. They preach “Christ crucified” as the revelation of the sinfulness of man, the manifestation of the Grace of God, and the disclosure of the meaning of discipleship. When asked what the preachers did to combat Communism, the pastor of the Kharkov Church pointed to the scripture verse in the glass stained window and quoted, “We preach Christ crucified.”

From 1917 to 1935, the number of Russian Orthodox Churches fell from 46,000 to 5,000, the number of priests from 50,000 to 5,000. Today there are more than 35,000 Orthodox priests and 20,000 churches with approximately 40 million members.

Lutherans are growing in both Latvia and Estonia. In Latvia Lutherans are organized into 15 districts and 300 parishes with more than 300 churches. There are 110 Lutheran pastors who are, in most instances, required to serve more than one parish. In Estonia, the population is overwhelmingly Lutheran. Parishes are large with an average of from 6,000 to 10,000 people in each parish. Churches destroyed during World War II are being restored, courses are offered for such church vocations as the priesthood and ministers of music. All told there are approximately 150 Lutheran pastors in Estonia and 100 churches with a total adult membership of 350,000.

This year Russian Baptists are celebrating their ninetieth anniversary. In 1867 Nikita Voronin was the first Russian to be baptized into the Baptist faith. Today there are more than 550,000 Russian Baptist church members. There are approximately four million people over whom the Baptist Churches have an influence. Today these churches are baptizing annually from 12,000 to 15,000 converts. When I bragged to a pastor in Kharkov that I represented eight and one-half million Southern Baptists, he chided me by saying that Russian Baptists would soon catch up with us! Russian people are deeply religious and, if they could throw off the Communists who dominate them, there would be one of the greatest revivals of religion in the history of the Church.

In addition to Greek Orthodox, Evangelical Baptists and Lutherans, there are in Russia small groups of Roman Catholics, Methodists, Reformed, Mennonites, Friends, and Adventists.

Article 124 in the Constitution of the USSR declares that Church and State are separated and the school from the Church. There is “freedom of religious worship and freedom of anti-religious propaganda.” Christians can gather in State owned churches or small private buildings licensed by the government for worship purposes. No form of religious education is permitted. There are no Sunday Schools, Training Unions, libraries, handcraft clubs, or organized groups. The churches sponsor no hospitals, orphan’s homes, or any sort of welfare program. Such would be an offense to the government which claims to care for everyone’s social needs from the cradle to the grave. Preachers are not allowed to criticize the government. Those who have challenged the Communists have suffered persecution. Some have been shot, others sent to Siberia and to slave labor camps.

But in spite of a limited religious freedom, the churches are growing. Recently, the Communist press printed 15,000 hymn books for Baptists along with a few Bibles. This is the same Communist press which has turned out tons of anti-God literature. Today it is turning out Bibles for domestic use and for export. The Ambassador of Sweden to Russia told a group of us that the Russian government has been more considerate of the Church due to the fact that during World War II it needed the aid of the Church. Hence, the Communists became less hostile to religion in Russia purely for political purposes. Another reason for the so-called “soft policy” toward the churches is due to the fact that so many of the letters came from Russian soldiers on the battlefields and in the hospitals begging their Christian parents to pray for them. Indeed so many of these letters were written that the government officials began to discourage any serious attacks upon the churches and Christian people.

Young People And Faith

With the exception of the Baptist Church in Russia, the churches are filled with adults. About twenty percent of those who attend Baptist Churches are young people. A number of these youths are preparing themselves for leadership in churches in the offices of pastors, choir directors, deacons, deaconesses and lay preachers. Another evidence of the strong appeal of the Christian faith to the youth of Russia is seen in the fact that during the summer of 1957, 400,000 young people were expelled from the Komsomols (Young Communist League). They were guilty of “immorality” and attendance at religious services. This is happening in spite of the fact that all their lives these young people have been taught by their public school teachers that God is a myth and that religion is a superstition. Recently the Kremlin has become alarmed at this rising interest of youth in religion. School teachers are given slogans to pass along to the children. They read, “Religion is poison.” “Food comes from collective farms, not Christ.” “When God is forgotten life is better.” Teachers are urged to use every means available to combat the Christian faith.

In July, 1957, two communist guides accompanied a group of Americans, of which I was a member, to the Baptist Church in Moscow. It was the guides’ first time to be in a church service. The Holy Spirit worked so mightily upon their hearts that one of them went out of the church in the middle of the worship service. During the singing of the closing hymn I turned to see tears upon the other one’s cheeks. God’s spirit had moved upon their hearts. Thereafter they became more tolerant and concerned about the Christian way of life. Perhaps someday these young people will make a clean break with the godless Communists.

God’S “Rod Of Anger”

Communism could be God’s judgment upon the Church of Russia. The Greek Orthodox Church had become political and worldly. Today the magnificent church buildings of Russia have been made into museums. A church can become a museum, passing on embalmed traditions, if it loses a concern for the needs of the people. I talked with Metropolitan Nicolai of Moscow who also holds the position of Vice-Patriarch of all the Greek Orthodox Churches of Russia. He admitted that the Communist revolution made at least one positive contribution to the Greek Orthodox Church. He explained by saying that prior to the revolution the church forced everyone, atheists and believers, to belong to the church and to attend the services, and to support the churches financially. Now, he observed, that the church and State are separate and that only those who really want to attend church are present at the services.

Another reason the Church in Russia can take heart is the presence of the living Christ. Professor Emil Brunner, attending a conference of Christian workers from all countries, met a young Russian who as an officer of the Russian army was taken prisoner for five years and had been doing Christian work among fellow prisoners. His father, who was once a diplomat and later turned to the priesthood, was so persecuted by the Communist party that his wife, the mother of the young man, collapsed and died in terror. One night his father was taken away and disappeared in the mines of Siberia. The young man told how he had been present at an Easter service in the region of Odessa back in 1940. Forty thousand Christians came to this Eastertide celebration in order to worship. The Communists organized a counterblast assembly to disturb the Christian worship in every way possible. Later they compelled the 40,000 people to listen to their godless Communist propaganda for hours. Then one of the Christians got up and announced his desire to speak. He was at first refused, but when he promised to say only four words they allowed him to come to the platform. These were his words: “Brothers and sisters, Christ is risen.” The whole 40,000 responded with the Easter greeting: “Yes, he has risen indeed.” After 40 years of suffering at the hands of the Communists the people held fast to their convictions that they were serving a living Christ. Today more than 50 million Russians profess faith in the Lord Jesus Christ.

In Soviet dominated Poland the Church is manifesting new life and strength. Recently I visited Warsaw of which seventy per cent was destroyed during the last war. On the facade of a rebuilt church were these challenging words: Sursum Corda. In the midst of rubble, ruin, and a Communist State, here is a church with a message of hope—Lift up your heart!

The Church will triumph. During the racial movements in the fifth century the Roman Empire fell but the Church endured. The renaissance of the fifteenth century uprooted the medieval way of life, but the Church survived. The Church was divided in the Reformation of the sixteenth century, but all branches became stronger. The Church suffers under the Red regime in contemporary Russia. She will never be at peace while the Communists rule, but the gates of hell shall not prevail against her. Sursum Corda!

Henlee H. Barnette is Acting Dean of the School of Theology and Associate Professor of Christian Ethics at Southern Baptist Theological Seminary, Louisville, Kentucky, from which he holds the Th.M. and Th.D. degrees. He was Assistant Professor of Sociology at Howard College, Birmingham, Alabama, from 1946–47, and Professor of Religion and Sociology at the John B. Stetson University in Florida from 1947–51.

Theology

Review of Current Religious Thought: December 09, 1957

W. Stanford Reid

Christmas is a very ancient feast in the history of the Christian Church. Although it does not go back to the New Testament, it does go a long way, and in most Christian communions it has become one of the strongest and most popular of traditions. There are no doubt many things about its celebration to which one may take exception—the commercialism, the drinking, the prevailing paganism—but it still possesses an inescapable basic Christian element, in that it keeps pointing men to the Incarnation of the Son of God for man’s redemption.

Even the old school liberals, like Scrooge, could hardly escape its influence. They had denatured Christ, historicized him, humanized and even liberalized him to such an extent that his picture in the New Testament was hardly recognizable, but still they celebrated Christmas. How they could stand up and sing:

Hark the herald angels sing,

Glory to the new horn king.…

or any of the other carols is difficult to understand, but they did, inconsistent though they may have been. Since Christ was only an example, a teacher, a great religious genius, Christmas really could mean very little that was truly spiritual. All they could do, therefore, was sentimentalize the manger, depriving it of its true meaning and preparing the way for our modern irrelevant festivities.

There has been a change in theological thinking during the last few decades, however, which seems to alter the picture somewhat. The world having been shaken by two world wars, having felt the searing hunger of the Depression ’30s, has taken a second look at itself—and at the Christ. Not quite so sure of its progress, its climb upwards and its eventual perfection, it has begun to ask itself if perhaps it has not made a mistake. Perhaps it does need a Saviour—not a human but a divine Saviour who can lift it out of the miry clay.

This was the note sounded by Karl Barth in the early ’20s and by many others since. Once again in theological circles it has become respectable to speak of God’s Revelation to man. Indeed, Christ is now accepted as the bearer of that Revelation, the Word of redemption and forgiveness. God has entered into history in the person of Christ, the Word of God. This is a very different point of view from that of the old school of liberals.

Indeed the advocates of this point of view—and they are now very numerous—go further, even talking of Christ as the Redeemer. His death and Resurrection come into the picture and are said to be the core of the new theologies. Indeed, one might think that the old idea of Christmas is tending to come back. Once more men can sing the carols which speak of the Son of God who has come to earth for man’s salvation. This should indeed be great cause for rejoicing.

And yet one should not rejoice too easily or too naively, for one finds that frequently Christmas really has not returned. As one examines the new views one often finds that there are certain things which are missing. The doctrine of the Virgin Birth is either silently omitted or denied, the historical reality of the Incarnation is clothed in an avalanche of words, making it difficult to know what is meant by the term, and only too frequently universalism is the end-product of this thinking, leaving one wondering at the need for Christ’s coming at all.

The fact of the matter is that while there is much said about Christ by the various brands of neo-orthodox theologians, Christmas really does not seem to mean very much more to them than it did to the old line liberals. Once again social reform and redemption are beginning to take the place of the gracious work of Christ in the individual, redemption again becoming something which relates primarily to this life. Christmas has not really risen out of the old liberal ashes.

It would seem that the only way to preserve the true meaning of Christmas is to take into account the whole Christ as presented in the New Testament. One cannot separate him into bits and pieces. One must realize that if he is indeed the Word of God, he is a totality which cannot be reduced to some human schematization but must be allowed to reveal himself and his work as he has to men.

Thus Christmas cannot be merely a sentimentalization of the manger of Bethlehem. It must involve all that Christ is and does, even the Cross itself, and his eventual return. When one grasps this fact, only then will one be able to have a “merry Christmas” in the word’s deepest sense.

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.

Books

Book Briefs: December 9, 1957

Stereotyped Pretence

Small Giant, by Phyllis Woodruff Sapp. Zondervan, Grand Rapids. $3.00.

This novel is one grand contrivance without adequate characterization, genuine emotion, or artistic merit. In fact, it is not a novel at all, just a stereotyped pretence. As an evangelical Christian I deplore the supposition that such stuff is intended for me and others like me. Yet this novel is the winner of a big prize offered by a Christian publisher!

It is hard to know where to begin a review, for the sleaziness starts with the first page of the book. As a sample of the totally trite style let me quote a few sentences from page 14: “A hush settled over the room and his heart seemed to stop beating. Wouldn’t these people applaud even for politeness’ sake? Then a spontaneous burst of applause echoed and re-echoed around the room and Phil sank back in his chair, swallowing his heart out of his throat.” It would be hard to discover in the same number of words anywhere in print (unless in a parody on triteness) an equal spate of cliches.

Among many bad things the very worst is the hand-me-down emotions throughout the book. They are here in melodramatic abundance but in unbelievable paucity of expression. Although the novel is under three hundred pages in length, such phrases as “dark pounding in his heart,” “heart began to hammer against his ribs,” “his heart thudded heavily” occur over seventy times. Expressions such as “he clenched his hands,” “smacking his fist into his palm,” and “beat his fist into his open palm” occur at least sixty times. Another set of cliches such as “she moistened her lips,” “licked his lips,” “wet his lips” is repeated at least thirty-five times, and about twenty-five times we have the hero or somebody else gritting his teeth or chewing his lips. Most objectionable of all is a set of phrases such as “pleased flush crawling up his neck,” “angry flush came crawling up his neck,” and “a hot, aggravating flush crawling up his neck,” which make it sound as if the hero is a sort of human thermometer. These five stereotypes of pounding heart, clenching fists, moistening lips, gritting teeth, and flushing neck and face occur, believe it or not, over one hundred and fifty times. Were they sporadic they would be bad enough, but in this book they are chronic. Sometimes, indeed, they fall thick and fast. On page 147, for instance, we find Jane’s heart “thudding against her ribs.” Then in the next sentence she “clenched her hands together,” and before the end of the page she has “moistened her lips.” On page 128 Jane “bit her lip,” Phil’s heart was “thudding against his ribs,” Jane had “clenched fingers,” and twice Phil “pounded his fist into his palm.” All on one page. Toward the end of the book we note that Jane’s heart “started a strange, insistent pounding” and, a few pages later, Phil’s heart “began a strange, uneasy pounding.” No reasonable person could ever believe that either of their hearts could have a strange pound by this time, for their hearts have been thumping since page one in every way conceivable to the human mind, even flipping clear over on occasion.

Beyond these trite expressions is the equally serious psychological fallacy that to say a character has an emotion is the same as causing the reader to feel an emotion. When the lack of artistic talent and vision is total, a writer has no recourse but to fall back on described rather than portrayed emotions. It is something to note when the evil of described emotions has added to it the superabundance of pathetic cliches found here.

Even though this novel has been published almost solely on the basis of its plot, that also will not suffer close examination. Phil Sanders, a young lawyer, discovers that if he breaks up a liquor and dope ring in his town he will at the same time ruin his prospective father-in-law, the District Attorney. Phil has to decide his course of action in this matter and also to discover legal cause for his intuited suspicion of Mel Morrison, one of the other assistants to the D.A. who turns out to be the brains of the dope racket. Mel Morrison happens also to be in love with Jane Lawson, daughter of the D.A., who comes to love Phil and fear Mel. Apart from its traditional detective slant, there is nothing wrong with, such a plot. But because the complications become simply too much for the author, characters and action are shoved around with relatively little regard for logic and the nature of things. There is space for only an illustration or two. Early in Phil’s career he goes out and inspects a flimsily constructed honky tonk called Sam’s Shanty and becomes suspicious that it is peddling liquor and dope to minors. Then one night the building eatches fire. Conveniently, Phil happens to be at the police station talking about the matter when the fire alarm goes off, so he and the police hurry to the scene. He stops one hundred yards from the flaming structure, and even at this distance the heat is strong. Shortly a big black Cadillac just like the one owned by Mel Morrison tears up and the door is flung open so quickly that Phil is knocked to his knees. That’s how close he was. Next we learn that several suspicious looking men jump out of this car and feverishly fill the seats, not with burned boys and girls but with “large wooden containers.” Where did these villains—for that is what the reader knows them to be—get the boxes? The building was in total flames and surrounded by police and firemen. The heat was intense at one hundred yards. We are told that the whole sky was lighted by the flames. Did Phil, the shrewd young attorney in charge of dope and liquor peddling, get suspicious that at arm’s length he has the racketeers if he will only nab them while they are stacking their car full of these big boxes? The author says naively: “He supposed it really wasn’t important.” Later—sixty pages later—since it suits the strained plot of the novel—Phil discovers what the reader knew all the time. There are other episodes equally awry. The final resolution of the plot hangs pretty largely upon the fact that the D.A., who turns out to be a user of dope, keeps his heroin and paraphernalia for its use in his desk drawer and is careless enough to leave the drawer open to passing gaze.

Space prevents further discussion of the plot, the shallowness of character depiction, the flimsy contriving of motives and movements and the total lack of artistic touch and symbolic imagination. It can be said that the Christian element is introduced with moderation and some sense of propriety, but that aspect is hard to evaluate in the unstable perspective of the book as a whole.

In offering prizes it is doubtless the aim of Christian publishers to improve the quality of their publication. This is laudable. At the same time, it appears doubly bad to be placed in the position of having to advertise a book like this as the winner of a prize. Would it not be better to stipulate that no prize will be given if disinterested judges think all entries unworthy?

CLYDE S. KILBY

Why Did Christ Die?

A Critique of the Theory of Vital Atonement, by James A. Nichols, Jr. Vantage Press, New York, 1955. $2.50.

Dr. Nichols is Professor of Theology at the New England School of Theology in Brookline, Massachusetts. The purpose of this book is to examine and refute the view of the atonement held by the late Clarence H. Hewitt, and expounded in his book, Vital Atonement (Warren Press, Boston, 1946). After an initial statement of Hewitt’s views, there follow five chapters which show the inadequacy of this interpretation of the atonement from various points of view: doctrinal, biblical, and historical.

All evangelical Christians will welcome this spirited defense of the vicarious-substitutionary view of the atonement over against Hewitt’s conception, which seems to this reviewer to be a rather novel combination of the mystical and moral influence theories. Dr. Nichols quite rightly opposes Hewitt’s contention that Christ shared the inborn corruption of our nature. The book under review is a strong refutation of the notion that there is no punitive wrath in God which needs satisfaction. The point is very well taken that the one great question which Hewitt’s interpretation of the atonement leaves unanswered is, “Why did Christ have to die?” (p. 36). The reader is impressed anew with the fact that the only adequate answer to that question is: He died as our substitute, to bear for us the wrath of God against sin.

Despite the merits of this book, however, there are certain unfavorable features. Its chief weakness is its excessive use of quotations from other theological writers. All in all, the 91 pages of text contain 115 quotations, a number of them being longer than half a page in length. The author, it seems to me, leans too heavily upon other men; he could often much more effectively have stated his views in his own words. In some instances mere quotations from other theologians are used to settle theological issues, when careful Scriptural exegesis would have been far more compelling. The book would have been greatly strengthened if the chapter dealing with the biblical evidence had been placed at the beginning instead of near the end.

It also appears to this reviewer that Chapter VI, in which the historical background of the “Vital Atonement” is discussed, could have been strengthened. A more thorough survey of Irenaeus’s Recapitulation Theory, and of the general emphasis of the Eastern theologians of the early church on “atonement by incarnation” would have been very helpful in understanding Dr. Hewitt’s views. A brief exposition of Abelard’s Moral Influence theory of the atonement and of the Example Theory advanced by the Socinians would have made clear the affinities of Hewitt’s views to these erroneous doctrines. A good deal more could have been made of Schleiermacher, with whose mystical conception of the atonement the so-called “Vital Atonement” has much in common. And Ritschl’s aversion to the idea that there is a punitive wrath in God which needs to be satisfied ought to have been cited as part of the historical background.

Furthermore, the author should have shown that the idea “that men’s depravity disposes them to sin but is not actually sinful in itself” had its origin, not just in New England theology (see p. 89), but in the Semi-Pelagianism of the 5th and 6th centuries; that it was an essential aspect of the scholastic anthropology of the Middle Ages; and that it was held by Remonstrant Arminianism in the 17th century.

A theological weakness of the book, it seems to me, is the absence of the covenant concept. On page 17, for example, the author defines the uniqueness of our Lord’s relation to the human race only in terms of his Creatorship. He adds, “This relation shows how he might rightfully share our guilt and suffer penalty for us, although it did not obligate him to do so.” An explication of Christ’s covenant relationship to his people, as their head, their federal representative, their second Adam, would have greatly clarified and illumined the doctrine of the atonement at this point.

ANTHONY A. HOEKEMA

Glorifying God

The Psalter in the Temple and the Church, by Marie Pierik. Catholic University of America Press, 1957. 101 pages. $3.00.

It is very much to be regretted that this excellent little book was not written by a Protestant and published by a Protestant publishing house.

I say this, not because even the greater part of its contents represent the Protestant point of view, or is agreeable to it (though I am sure it does and is), but because the sort of interest in the truly inspired songs of the Bible and biblical music which the appearance of such a book would indicate, would be a wholesome sign of a much needed change in some things associated with Protestant religious music of which we are not proud.

One has but to listen to one or two programs on the radio of so-called “popular religious music,” presenting silly, sob-sentimental torch songs and jazz in the trappings of sanctity, but vocalized by the familiar throaty effects of the nightclub and accompanied by the sensuous rhythmic beat of a dance band, to long for a return to a usage by Christians of the inspired songs of Zion, and a rendition and accompaniment which lift the spirit upward. So much of popular religious jazz (and some of it appears in some very good song books, and is heard in some amazingly respectable churches), conveys the subtle, subconscious impression that there is very little difference between religious sentiment, which is supposed to be elevated and ennobling, and the sentiments of the flesh (and unregenerate, sinful flesh, at that).

Miss Marie Pierik is a long-time student and teacher of music, and an authority on the Gregorian Chant who has been recognized by the Vatican as well as by other important critical circles in Europe and America.

Included in her book are chapters on: The Psalter, The Titles of the Psalms, The Contents of the Psalms, The Music of the Temple, The Modes of Semetic Music, and Forms and Rhythm in Temple Music and Psalter.

She quotes freely from well-known authorities, and even includes a quotation from Prothero, and one from Rabbi Akiba (executed in 135 A.D.), “who, either as a little boy witnessed the Temple service before its destruction in 70 A.D., or heard from some of the survivors a description” of the types of re-sponsorial public singing found there.

The latter part of the book is devoted to a study of Psalmody in the Chant of the Church and presents chapters on: How Gregorian Chant Developed, Roman Psalmody, and Preliminary Breathing and Vocal Exercises for the Practice of Gregorian Chant.

The second half of the book, being somewhat technical, will appeal mostly to musicians and music directors. The first half will interest any serious Bible student. That such an excellent study has appeared is a challenge to us all, not only to produce one as scholarly and informative, and simpler, if possible, but especially to return whole-heartedly to a much greater use of the inspired Psalms in the worship of God.

DAVID W. BAKER

Theology

Bible Text of the Month: Matthew 1:22-23

C. H. Spurgeon

Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel which being interpreted is, God with us (Matt. 1:22, 23).

Who would have thought that the prophecy contained in Isaiah 7:14 could have referred to our Lord? One of these days we shall discover a great deal more in the inspired Word than we can see today. Perhaps it is needful to our understanding a prophecy that we should see it actually fulfilled. What blind eyes we have!

No one can doubt that the Christianity of the New Testament is supernaturalistic through and through. Whether we have regard to the person of Jesus or to the salvation he brought to men, the primary note of this Christianity certainly is supernaturalism. He who walked the earth as its Lord, and whom the very winds and waves obeyed; who could not be holden of the grave, but burst the bonds of death and ascended into the heavens in the sight of man; he who now sits at the right hand of God and sheds down his gift of salvation through his Spirit upon the men of his choice—it were impossible that such an one should have entered the world undistinguished among common men. His supernatural birth is given already, in a word, in his supernatural life and his supernatural work, and forms an indispensable element in the supernatural religion which he founded.

God-With-Us

Emmanuel—One of the forms of the principal Hebrew word for God is el; and emmanu signifies “with us.” While this was to be the actual name of the child born in the time of Ahaz (Isa. 7:14), it was for Jesus not a name actually borne, but only a description of his character and position.

J. A. BROADUS

The Christian world could derive but little comfort in one part of this title, were it unconnected with the other. As the Almighty El, or Diety, he would be rather an object of terror and confusion to guilty and offending creatures; but as the El, in covenant, as God with us, he is the inexhaustible source of hope and joy to those who believe.

HORAE SOLITARIAE

The pure nature of God, and the base nature of man, that were strangers ever since the fall, are knit together in Christ. What can be in a greater degree of strangeness than men’s unholiness and God’s pure nature? Yet the nature of man and of God being so severed before, are met together in Christ; so that in this one word “Emmanuel” there is heaven and earth, God and man, infinite and finite; therefore we may well prefix Behold.

RICHARD SIBBES

Emmanuel—This name they are directed by God to give him; and there could be no reason with God to select this name but because its meaning denoted a reality. The person bears the name because he is what the name signifies. As the Lord was called Jesus, saviour, because he is Saviour; and as he is called Christ, anointed, because he is the Anointed, so is he called Emmanuel, God-with-us, because he is God with us. He is God with man; he is Divinity with humanity. And he is called God with us because he is virgin-born, for the prophet conjoins these two facts as antecedent and result. That is, because he has only a human mother, and so a divine Father, therefore he is in name, and thereby in reality, God with us. No Jewish or Unitarian gloss can evade this. It demonstrates that Messiah is by birth, God with us; and therefore that he is so by person, by nature, and by substance.

D. D. WHEDON

One Person

By a wonderful and unsearchable union; the manner whereof is to be believed, not discussed; admired, not pried into; personal it is, yet not of persons; of natures, and yet not natural. As a soul and body are one man; so God and man are one person, saith Athanasius. And as every believer that is born of God, saith another, remains the same entire person that he was before, receiving nevertheless into him a divine nature which before he had not: so Emmanuel, continuing the same perfect person which he had been from eternity, assumeth nevertheless a human nature which before he had not, to be born within his person for ever.

JOHN TRAPP

What constituted the extraordinary character of the fact here announced (Isa. 7:14)? It consisted in the fact that, according to chapter 9:6, Emmanuel himself was to be a wonder or wonderful. He would be God incorporeal self-manifestation, and therefore a “wonder” as being a superhuman person. We should not venture to assert this if it went beyond the line of Old Testament revelation, but the prophet asserts it himself in chapter 9:6: his words are as clear as possible; and we must not make them obscure, to favour any preconceived notions as to the development of history. The incarnation of Deity was unquestionably a secret that was not clearly unveiled in the Old Testament, but the veil was not so thick but that some rays could pass through. Such a ray, directed by the spirit of prophecy into the mind of the prophet, was the prediction of Emmanuel. But if the Messiah was to be Emmanuel in this sense, that He would Himself be El (God), as the prophet expressly affirms, His birth must also of necessity be a wonderful or miraculous one.

F. DELITZSCH

Reconciliation

Christ hath his name Emmanuel, not only because he is God and man too, both natures meeting in one person, but because being God in our nature, he hath undertook this office to bring God and us together. The main end of Christ’s coming and suffering was to reconcile, and to gather together in one; and, as Peter expresseth it, “to bring man again to God” (1 Pet. 3:18). Emmanuel is the bond of this happy agreement, and appears for ever in heaven to make it good.

RICHARD SIBBES

From the day of the Nativity God was with man, not simply as heretofore, as the Omnipresent, but under new and more intimate conditions. From the day of the Nativity there was a change in the relations between earth and heaven. To be one with Christ was to be one with God; and this union with God through Christ is the secret and basis of the new kingdom of souls which Christ has founded, and in which he reigns. Who shall describe the wealth of spiritual and moral power which dates from the appearance of the Incarnate Son in our human world, as our “Wisdom, and Righteousness, and Sanctification, and Redemption?” Here and there we see through the clouds, as though by glimpses, some streaks of the glory of this Invisible Kingdom of souls; but only in another life shall we understand at all approximately what it has meant for millions of our race.

H. P. LIDDON

“God’s Word—Man’s Hope”

Christianity in the World Today

The Literacy-Literature Movement

This special article is written forCHRISTIANITY TODAYby James W. Carty, Jr., Religious News Editor of The Nashville Tennesseean, one of the South’s outstanding newspapers. Mr. Carty has taken part in literacy-literature and adult education projects in Egypt and Tanganyika. He taught religious journalism for two years at Scarritt College, and has contributed book reviews and articles to 35 journalistic, educational and religious journals.

Christian literacy and literature represent the most promising—but probably the most underdeveloped—channels of missionary work in a period of rapid social change. In many Asian and African countries, between 70 and 90 per cent of the adults cannot read. In South America, several nations have illiteracy rates of 20 to 50 per cent and in Bolivia it reaches 80 per cent.

It is a tragic paradox that Protestant followers of Calvin and Luther have lagged in teaching millions of adults overseas to read, the main prerequisite for gaining direct access to the Bible.

Christian leaders now realize that literature is one of the main hopes of the church at this time when doors are closing to western missionaries in the non-Christian countries. Many nations are denying visas for new missionaries and they have placed restrictions on traditional mission methods of education, preaching and personal evangelism.

Moreover, new life is surging in the old faiths of the Moslems, Hindus, Buddhists, and animists. Communism is spreading—and largely on the wings of attractive and appealing literature, widely distributed.

American mission boards and younger churches abroad are awakening to their mutual responsibilities to provide the written word of God for converting pagans and nurturing Christians. Christian leaders finally are accepting in their hearts what they paid lip service to in the past—the belief that Scripture, when read by each individual and not the preacher alone, has power to transform lives.

An overview of the world-wide literacy-literature movement will indicate the trends, weaknesses and suggested future development for this type of Christ-centered, adult education program.

Frank C. Laubach, the noted apostle of literacy, has stimulated great interest in literacy as evangelism. With his literacy charts and his “Each-one-teach-one” slogan, he has championed the cause of the world’s millions of non-literates. He has called them the “silent billion”—those who lack the knowledge and the voice for determining their own affairs.

On many mission fields throughout the world, Laubach has helped church leaders organize programs to teach individuals to read and to provide them simply-written reading materials. These brief, attractive booklets have been of a self-help nature—about health, farm life, family relations, economic affairs, and moral problems that arise in all of life. These have been graded so that they are a stepping stone to reading the Scriptures.

For many years, Laubach was field representative and special counselor for the Committee on World Literacy and Christian Literature—popularly referred to as “Lit-Lit.” He retired from that program in 1956, but the committee is carrying on the work he inspired.

Laubach-led and other teams sponsored by the Lit-Lit committee have done work in approximately 250 languages in more than 60 countries. These efforts have initiated campaigns in which several million people have learned to read and have been provided Christ-centered reading materials.

This committee, a unit of the foreign missions division of the National Council of Churches, is spearheading the most comprehensive literacy-literature program of any of the church-related organizations. It works with NCC members and non-members alike and so gets more cooperation, more spirit of unity, around the central theme of the Word of God than many other religious organizations. It is interesting denominational leaders in stepping up literacy-literature programs. It helps some of the mission groups get on their feet by subsidizing their printing efforts in part. And to recruit volunteers to do this highly specialized work, Lit-Lit is providing approved missions candidates with scholarships at American schools.

More foreign and American candidates are trained in Christian literacy writing at Syracuse University than any other institution in the United States. Work there is under the direction of Robert Laubach, son of Frank C. Laubach. The staff of the school also includes the outstanding religious journalism teacher, Dr. Roland E. Wolseley, and he helps students acquire a knowledge of the social significance of their work and of their role as creative writers and interpreters. Another education center doing solid work of training workers in literacy techniques is Hartford Theological seminary.

The Lit-Lit committee also sends teams to start campaigns and to train missionaries and nationals in follow-up techniques. These efforts help develop indigenous writers and illustrators especially appropriate for each nation.

The committee is conducting continual research as to the effectiveness of the literacy-literature approach for different peoples. The result, these experiments invariably show, is that literacy-literature is a valuable evangelistic method, because it is both a mass and an individual movement. Thousands learn to read simultaneously—but in pairs. One individual is taught to read by a friend and then reinforces his learning and shares his knowledge by teaching another.

One of the most significant, long-time pieces of work has been done by Dr. Wesley Sadler, linguist-missionary for the United Lutheran Church of America. He has done 16 years of pioneer work among the Loma people of Liberia. In that period he has put the Loma language into written form, produced a grammar and a dictionary, written 62 Christ-centered social-education booklets, translated Scripture and started a newspaper, the Loma Weekly. This periodical is the only non-English language newspaper among 26 tribes in Liberia.

The value of editorial specialists on the mission field is evident in the results obtained by Sadler. The Loma Weekly solidifies social cohesion among the Loma tribesmen of 32 villages, and gives them a wider vision of kinship with other people in Liberia and the rest of the world. Papers like this are essential to prevent the new literates from lapsing back into illiteracy.

Sadler and his wife, Roslyn Sadler, an artist, headed the first interracial, international and interdenominational field team sponsored by Lit-Lit in developing an overseas progarm. That team of six members was sent to Tanganyika in the summer of 1956 and took part in a project co-sponsored by the interdenominational Christian Council of Tanganyika. Forty missionaries from six missions, including Lutherans and such evangelical groups as Assemblies of God and Baptists, took part.

The other specialists on the team with the Sadlers included Mrs. Elizabeth Chesley Baity, American novelist living in Geneva; Artist Phil Gray, who worked eight years with Frank Laubach; Horace Mason, British senior social development officer for the Tanganyikan government; Enoch Mulira, African community development officer who is the brother of the president of one of the two political parties in Uganda, and this writer.

This team taught missionaries and national church workers how to organize and conduct literacy campaigns. The visiting members also produced literacy charts, and a primer in Swahili, the lingua franca or trade language of East Africa; and some simply written follow-up leaflets on how to improve agriculture, economics, health, spiritual and family life. Writing courses were offered to teach the nationals or missionaries how to write additional booklets. Over a period of months, materials were tested to see that they were valid, and then were revised and refined. The long-range project, designed to teach millions to read, is scheduled to begin in 1958.

Lit-Lit plans to establish a regional center in the near future in Africa. Dr. and Mrs. Sadler will be among the workers. Teams of specialists on loan from various denominations will train visiting personnel, who come there for short-term, intensive courses. Such literature houses will need to be established by many denominations, sometimes working separately and sometimes pooling their employes and plans cooperatively. These houses are needed for sections of Asia, Africa, and South America.

Literature centers have grown out of local needs and are varied. An outstanding one is Literacy House, at Minia, some 180 miles south of Cairo. Staff personnel include Egyptians of the Evangelical church, such as Miss Halana Makhiel, trained at Berea College, and the Rev. Sam Habib, trained at Syracuse School of Journalism on a Lit-Lit scholarship.

Literacy House has started programs in 16 Egyptian communities. One of the most successful has been at Deir Abu Hinnis, a city of refuge established when the Arabs drove Coptic Christians across the Nile in the fifth century. The town was tom by a bitter feud at the time the literacy campaign began in 1955. The disagreement started seven years previously over a boundary dispute between elders of the two churches, the Coptic and Evangelical, and spread to political, conomic and social affairs. But an 18-month literacy campaign increased adult literates from 362 to 2000; reconciled man to man and men to God; turned the village from one of hate to one of love. The group organized a democratic village planning committee, started a farmers’ cooperative, a health clinic, a school, two library-recreation rooms, and 18 Bible study groups.

The late Margaret Runbeck, noted American author, went to Egypt and helped nationals prepare the booklets. She taught pastors of the Evangelical church (established by missionaries of the United Presbyterian Church) to write social-education materials, directly in Arabic.

Lit-Lit’s purpose is not to publish books, but to get them published. An ideal book cannot be written in London or New York, but has to be prepared on the field, to suit the thought and cultural patterns and needs of the people. Field work must be a training experience for those who will become the literature leaders of the younger churches.

In India, mission presses have set up a service council so that members can share in technical equipment and skills. The Board of Christian Literature of the National Christian Council of India published 87 books in 11 languages in 1956. Fourteen theological textbooks were done, one book on Billy Graham in Tamil and Telegu vernacular languages, and a biography of Graham in the Malayalam vernacular. Trunks are used to pass collections of books from village to village.

Support of organizations like Lit-Lit is needed, because the younger churches cannot always afford the printing expenses. Christian churches do not have the financial support of the governments; in Ceylon, for example, much Buddhist literature is published with government support.

In Hong Kong, a great amount of Christian literature is published by the Council for Christian Literature for Overseas Chinese. It is sold widely outside Red China in countries where Chinese now live.

Japan is the literacy exception in the East, since 98 per cent of adults are literate. Christian books are published by 14 different presses. Stress in 1956 was on Luther and the great Christian classics, as it can be where the people have literacy and a traditional culture. Many Japanese—sometimes 9,000 a year, and all literate—are moving to Latin America. Their habits of reading may influence Latin Americans.

The evangelical groups are a major hope for building Christian democracies in South America. Catholics hunger for direct possession of the Bible. The Wycliffe translators have done outstanding work in translating Scriptures into Indian languages. Spanish literacy work is ready to move forward in churches and seminaries. A forward push in this area is needed because a new generation of illiterates has come into being. In Honduras, for example, an estimated 200,000 children are not in school because of lack of teachers and buildings. The school program of the evangelical missions and churches are important to the culture, economic and spiritual welfare of that country.

In an effort to help the churches coordinate their efforts, Dr. F. J. Rex, education secretary for Lit-Lit, recently held several meetings with church leaders in Latin America. In Mexico, for example, he met with 22 representatives of evangelical churches, missions and other agencies. That session was arranged through the help of Dr. Gonzalo Baez-Camargo, literature secretary for the committee on cooperation in Latin America, and Dr. William Wonderley, American Bible society representative in Mexico.

Lit-Lit officials have headquarters in New York City, but supplement team trips to the field by going themselves to advise personnel on the spot. Dr. Floyd Shacklock, executive secretary, went to Africa in 1956 and 1957 to help missionaries and nationals plan work. Both Dr. Shacklock and Dr. Rex are able men who have had long backgrounds of actual work experience in the field.

Some 39 denominational boards share in supporting Lit-Lit’s financial program. Even more communions take part in the work on the field. In 1943, when Lit-Lit was formed, there were 19 member denominations. It was made up of the Committee on Christian Literature of the International Missionary Council and the World Literacy Committee of the Foreign Missions Conference. Later that year, the American Christian Literature Society for Muslims merged with Lit-Lit.

Through encouragement of Lit-Lit, there is a trend toward use of specialists by the denominations. In the past, literacy-literature was only a part-time added duty for missionaries with other responsibilities. Now there is an increasing number of full-time people working on problems of writing materials, some trained before their missionary work began, others trained on furlough.

The goal of each denomination should be a literature secretary for each country where it has missions work.

Jesus asked, “Have ye not read?” (Luke 6:3). His own stress on the centrality of Scripture demands that Christians take a new look to see if they themselves are giving priority to the written Word of God.

Sixth Elo Conference

Sixth annual conference of Evangelical Literature Overseas is being held this week (Dec. 9–12) in Lincoln, Nebraska, with daily sessions and workshops on editorial, publishing and distribution problems. Among the speakers are Harold J. Kregel, missionary recently returned from Spain, David B. Woodward and J. Oswald Sanders of the Overseas Missionary Fellowship, and R. M. Searing, recently of Colombia. Experts in several branches of mission literature work will appear in panel discussions to deal with practical problems aired by the delegates.

ELO is an independent organization designed to implement mission literature in many areas of the world, has its headquarters in Wheaton, Illinois. Executive Secretary Harold B. Street has spent several months this past year setting up literature councils in Africa and the Middle East, and Director Kenneth N. Taylor recently returned from a three-month trip around the world in the same cause.

People: Words And Events

Matter of Age—Dr. James Thomas Blackwood, Monteagle, Tenn., who may be the oldest Methodist minister in the world, was honored in absentia recently on his 100th birthday by the Church’s Tennessee Conference. He was too ill to attend the celebration.… The Rev. Newell J. Matthews, a Baptist minister, celebrated his 104th birthday at Pilot Mountain, N. C. He was spry enough to pose for a birthday photo.

City Churches—Gov. Theodore R. McKeldin of Maryland says “urban renewal” must include a reinvigoration of city churches. In an address at Baltimore, he asserted: “It is not the function of the church to serve either property values or the convenience of its members. Its function is to provide spiritual strength and comfort to those who need it, and to discharge that function it should take its stand where the need is greatest, not where it is the least.”

United Church Leader—John V. Matthews, Fayetteville, Tenn., has been elected president of United Church Men—the laymen’s unit of the National Council of Churches. Matthews, a lawyer, is a layman of the Presbyterian Church in the U. S. He succeeds J. Clinton Hawkins of St. Louis, a Methodist.

Honors—Miss Mary Cermak, a missionary nurse of the Bolivian Indian Mission, has received the Florence Nightingale Medal from the International Red Cross for her self-denial on behalf of the sick and the needy. The medal was awarded in a ceremony at the National University by the Bolivian Minister of Health.… Mrs. Aogot Baeza, primary teacher at the David Trumbull School sponsored by the Presbyterian Church in Valparaiso, Chile, has received popular tribute for the part she played in teaching first grade lessons to presidential candidate Luis Bossay Leiva.

Annuity Plan—Protestant readers across the nation are being offered a Roman Catholic-sponsored annuity plan which has been available to Catholics for the last 25 years. The offer, addressed to “all men and women of good will without regard to religious affiliation,” was made in advertisements appearing on the financial pages of such publications as the Chicago Tribune, Journal of Commerce, New York Times, U. S. News and World Report and the Wall Street Journal.

Space Patron Saint—Selection of a patron saint for space travelers is being informally considered by authorities of the Roman Catholic Church, a Vatican official said recently. The most likely patron, it is believed, will be St. Joseph of Copertino, a 17th-century Italian Franciscan friar. According to tradition, he floated in the air during religious ecstasies on more than 70 occasions.

Dancing Banned—A ban on all campus dances at its colleges has been voted by the North Carolina Baptist Convention. The action overruled trustees of Wake Forest and Meredith Colleges who recently permitted on-campus dancing after a lapse of 20 years. In addition, the Convention named a committee to “study attitudes or organizations on any campus which might be hindering the development of a genuine spiritual atmosphere. This action indicated the Convention intends to look into fraternities and other campus groups, as requested by its retiring president, Dr. J. C. Canipe of Hendersonville. Wake Forest students retaliated by burning Dr. Canipe in effigy.

Hall of Fame—Allen Wright, an Indian chief and Presbyterian minister in Oklahoma during the 19th century, was honored by the National Hall of Fame for Famous American Indians in ceremonies recently at Oklahoma City. His statue was unveiled in the rotunda of the state capitol. Wright, who died in 1885, was chief of the Choctaws from 1866 to 1880. He was a pastor, scholar, military leader, philosopher and statesman.

King James Version—The King James Version outsells the Revised Standard Version by about 8 to 1, a NCC check revealed.

Edwards Catches Up

Millions of Americans peeked into the so-called private life of Dr. Billy Graham recently when the television cameras of “This Is Your Life” made an excellent effort to accomplish an impossibility—packing the story into 30 minutes, with commercials.

Ralph Edwards, noted TV personality, had been trying to catch up with the fast-moving evangelist for several years and finally made it when the temporarily-crippled Dr. Graham limped into the Beverly Hilton Hotel to address several hundred members of the Hollywood film colony.

Memorable events and people appeared briefly on the screen, depicting the unprecedented rise of a North Carolina farm boy, who had more talent for milking cows than influencing people, to a position of world spiritual leadership.

To keep the record straight, Dr. Graham had to interrupt Edwards near the end. He said: “This is God’s doing. The praise, honor and glory must go to him.”

It is impossible to gauge the total effect of such a program. As is so often the case, however, God seemed to begin his greatest work after the cameras had stopped turning.

Top actors and actresses, who themselves have held audiences spellbound, gave rapt attention as the evangelist began his scheduled address on Bible answers to the problems of the world. Almost an hour later they were still sitting on the mental edge of their seats.

Dr. Graham mentioned the great importance of sputniks and muttniks now circling the globe. He quoted Prime Minister Nehru of India as saying, “the world is now living on the brink of disaster.” He quoted a German scientist as saying it is now possible to depopulate the earth in 24 hours.

He warned that it is now impossible for anyone to live with any sense of security, outside of Jesus Christ.

“America and the world have no hope,” he said, “unless they repent of sin and return to God.”

Then, concentrating his thrust on the individual, Dr. Graham told his listeners about their great need of God and of the force for good they might be in a world that looked to them for entertainment.

He urged them to take a stand for Christ, no matter how unpopular it might be. He explained the Bible’s conditions—upon which the stand might be made—personal repentance, faith in Christ as the Son of God, surrender of will to God’s will, daily Bible reading and prayer, witnessing for Christ and active participation in a church where the Bible is preached.

The address in many respects was similar to those he had given throughout America, Great Britain, Europe and Asia. The Hollywood locale didn’t make any difference.

Dr. Graham has stated on many occasions: “People basically are the same. All have sinned. All need God.”

The evangelist and members of his team were in California primarily to meet with ministers of the San Francisco area, where a six-week crusade will begin April 27 in the Cow Palace. An estimated 1,400 ministers turned out for for the meeting to hear a discussion of plans for the mammoth undertaking.

Observers described the occasion as one of the largest and most significant gathering of ministers ever held in the San Francisco area.

‘Breather’ Asked

Rep. Brooks Hays (D.-Ark.) has proposed that a “breather period” be given the South in the matter of school integration. He said this would “permit a re-evaluation of the U. S. Supreme Court’s school integration order.”

The Congressman, who is president of the Southern Baptist Convention, made his proposal in an address to the Arkansas Chamber of Commerce-Associates Industries.

Mr. Hays, in another talk, told the annual meeting of the Arkansas Baptist Convention that the solution to the Little Rock integration crisis will come as a result of “God’s law.”

“We will not be disturbed by the great conflicts between state and federal laws,” he said. “We will seek a solution in the realm of spiritual values because it is God’s law that will bring peace.”

In his address to the business group, Mr. Hays said the “breather” plan is to “invite our northern friends to consider a suspension of judicial procedures for a while to give us an opportunity to re-evaluate and re-examine this most difficult question.”

He admitted it would be a difficult problem to obtain a suspension of procedures but said this was necessary to prevent a repetition of the Little Rock integration controversy and preserve the nation’s morale and unity.

Mr. Hays said he would seek such a suspension by using “friendly persuasion” on his northern colleagues in Congress.

The Arkansas lawmaker said he respected the Supreme Court and warned that “we lose something precious” by flouting its decisions. But he said the court can be wrong, and in areas of national policy it is the duty of Congress to correct the tribunal’s mistakes. He intimated that he considered the racial question a matter of national policy.

Mr. Hays referred to the Little Rock situation when he discussed the growing interdependence of the world.

“What happens in America is known in the heart of Africa tomorrow,” he said. “The recent experience in our city makes that truth known to us.”

He expressed the hope that Baptists would be able to exert a moral influence throughout the world to insure peace.

“We disappoint God when we allow national loyalties to involve us in war,” he asserted.

Jeroboam’S Temple

A biblical archaeologist has announced that he knows the location of the ancient Temple of Jeroboam but can’t reach it.

Dr. James L. Kelso said the temple is buried under the southern edge of Bethel, 12 miles from Jerusalem, but “homes are so close together there that any excavation work is impossible.”

Dr. Kelso is professor of Biblical Archeology and Semitics at Pittsburgh-Xenia Theological Seminary. He left last June on his third attempt to uncover the temple that Jeroboam I built as a rival place of worship to Solomon’s temple in Jerusalem.

Bethel was the chief sanctuary of the Northern Kingdom of Judea following the secession of 10 tribes under Jeroboam, the rebel leader. Jerusalem was the capital of the Southern Kingdom of Judea after the breakup of the original 12-tribe nation.

In previous explorations Dr. Kelso unearthed a giant stone wall surrounding Bethel. He also discovered portions of the winter palace of King Herod the Great near Jericho. Herod was the ruler of Judea when Christ was born and ordered the infamous Slaughter of the Innocents.

His next expeditions will be to Herodium, a few miles from Bethlehem, and Pella, near the Sea of Galilee.

Eutychus and His Kin: December 9, 1957

Eutychus

13 SHOPPING DAYS

Plunging into a parking space at the Grand Plaza shopping center, I brushed fenders with a faded sedan and recognized Pastor Peterson inside. He was waiting for his wife, and cleared the front seat of packages so that I could join him.

“Christmas shopping?”

He winced and suddenly thrust an envelope in my hand. In the growing dusk I read the penciled lines:

Hark, the tinsel fairies sing,

Santa Claus will come to bring

Lighted trees with presents piled,

Rocket ships for every child.

Gleeful all the space kids rise,

Join the sputniks in the skies

With the missile men exclaim,

‘Christmas sure was getting tame!’ ”

It was my turn to wince. Pastor Peterson not only admitted to writing it, but insisted that he was about to prepare a “realistic” Christmas program, including a litany to Santa Claus, and with Jingle Bells for an offertory.

Why was he so bitter? It began when his children wanted to miss the Thanksgiving service to see Santa arrive at the Plaza in a space satellite. He was further depressed by the mixture of syrupy “White Christmas” music and syncopated carols blaring from the Plaza audio system. Then he had passed a bargain table crowded with plastic figurines: Santa Claus, Bambi, Flower, Rudolf, the Holy Family, and a few shepherds.

“What good will it do to put Christ back into Christmas?” he demanded. “That’s precisely the trouble. Christ is buried in Christmas. The nativity is only a Christmas fable, the least interesting one, since it is Santa who pays off. We need to get Christ out of Christmas. We need Christ to save us from our Christmas Christianity!”

The parking lot speakers boomed,

“Veiled in flesh the Godhead see,

Hail the Incarnate Deity …”

Perhaps somewhere in the crowd someone heard the words, Pastor!

MOODY ORIGINALS

We are gathering and organizing historical material on D. L. Moody, especially in view of the coming 75th anniversary of Moody Bible Institute in 1961. If any of your readers have original letters, photographs, clippings, or similar material concerning Moody or the early days of the Institute … we are especially interested in … information on Moody’s activities in the U. S. Christian Commission during the Civil War, and also in YMCA work during the Spanish-American War; photographs, admission tickets, etc., of Moody’s campaign in the tabernacle at Monroe and Franklin Streets, Chicago, in 1876, and an illustration of the huge Forepaugh circus tent at Madison Street and the lake front during the Chicago World’s Fair campaign of 1893; any definite information on voice recordings of Dr. R. A. Torrey and Dr. James M. Gray …

Moody Bible Institute

Chicago, Ill.

PROTESTANT PRECEDENT

The article on “What is Christian Separation” (Nov. 11 issue) argues that Paul’s admonition to the Corinthians did not justify them, and presumably does not justify us, in being “come-outers.”

If this is true without qualification, and the author does not add qualifications, then the Protestant Reformation was a mistake.

May we then expect the ecumenical movement to restore us to Rome?

Indianapolis, Ind.

Spurgeon and Morgan may have smoked but they did not smoke to the glory of God … Great men of God could become much greater if they were to separate themselves from the world … Conscience is not to be man’s guide, but conviction should be based on the word of God.

First Baptist Church

Berwick, La.

David Cowie’s article on Christian separation should be challenged by every Protestant. He argues that … “Paul nowhere urges the Christians of Corinth to be ‘come-outers.’ ” While I do not prize the expression ‘come-outer,’ I do prize the Reformation. Cowie’s argument would be an argument against leaving Rome, if pressed to its proper end.

A Christian should never leave a church until he has to. And when does he have to? When that church would compel him to sin … To tolerate and support the agents of Satan, in order to support the agents of Christ, is forbidden as doing evil that good may come.

The Orthodox Presbyterian Church

Garden Grove, Calif.

In 1910, at Nan Tungchow, China, I was a medical missionary, employed by the Foreign Christian Missionary Society, the missionary arm of Disciples of Christ. The mission employed a Chinese teacher for me, and he was an opium-smoker.

After I had admonished this teacher for several months to stop using opium, he told me he had quit. Experience with opium-smokers whom I had treated, to help them overcome the opium habit, caused me to fear this man was not telling the truth, which is the usual way out of a dilemma, for an opium addict.

So I asked this teacher how he quit so easily. His reply caused an investigation that resulted in my return to America, to invest my life. I was a graduate of two American medical colleges and did not know that tobacco is a narcotic!

Here is the reply of this Chinese to my question: “I did not find it so hard to stop using opium: I just began using your American tobacco.”

Delta, Ala.

CHRIST’S COMINGS

Biblical interpretation has missed one of the most significant truths in the New Testament. It is that of Christ’s reign, his comings, and his climactic coming.

Evidently Christ was already reigning when he announced: “All authority is given unto me in heaven, and in earth.” I like to render that announcement, “above history, and within history.” Christ, then, is already reigning unseen, above the changing episodes of history: and just as he disciplined Israel through the conquering power of Babylon, so he is disciplining the Christian world today, through the disturbing restless ambitions of a lying communism. But despite communism, Christ has all authority both above history and within history; and the release of the atom bomb was by his timing, and so also the other revolutionizing scientific inventions of our age. Christ has all authority; and he has released all these creative and threatening forces.

As such forces are released, the purpose of God within history necessarily makes advances. Jesus called these “comings”; and he said (Matt. 26:64) that his comings would be manifest in history continuously from that time forward. Our confusing English word “hereafter” has obscured his meaning, but the Greek is perfectly definite. He said (ap arti) “From now on ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.” The parallel passage in Mark has no time clause, but in Luke it is equally vivid. He said (apo tou nun) “From the now shall the Son of Man sit on the right hand of the power of God” (Luke 22:69).

Evidently Jesus is using the vivid imaginative apocalyptic language, and, “sitting on the right hand of power, and coming in the clouds,” refers to manifestations of his increasing influence within history. Jesus calls these manifestations, “comings,” and he specified one “coming” that was very near at hand. It would take place within the then living generation (Matt. 10:23; 24:30–34). Neither of these statements refer to the Saviour’s Climactic Coming, but to intermediate comings that mark off the progress of his Kingdom’s increase within history. His Climactic Coming will be the crown of all his comings, and it will be as objective as his Ascension. New Testament interpretation, however, is confused when the Saviour’s multiple comings are dropped out of emphasis, and his Climactic Coming is called his Second Coming, just as if these other “comings” were not equally real and equally essential to the unfolding of his purpose. It is interesting to study the successive crises of history from this point of view; and not since the Ascension has there been such a tremendous release of creative new forces into history as at the present time.

Browns Mills, N. J.

ACTION AND REACTION

The lack of consistency in content and point of view makes me agree with one correspondent, “anemic.”

Calvary O. P. Church

Middletown, Pa.

I had hoped to find something great in your journal, but find instead a series of dull, wordy, self-satisfied sermonizings of schoolboy standard (but much too [sic] boring to hold the attention of any schoolboy I know). Is there NO American theology comparable with that of England, Scotland, or Germany?—and as readable?

St. Mary’s Vicarage

Hawera, New Zealand

As a local preacher in the Methodist Church, I have found your magazine the finest thing that I have received in the nature of Christian publications.…

Chattanooga, Tenn.

Why not try to be as fair in evaluating the position of the “extreme fundamentalists” as you are in setting forth critical studies in other areas of Christian life in the world today?…

Bible Baptist Church

Russell, Kans.

… An intelligent, definitely high-class publication, and fills a place that no other periodical that I know does.… But I think a periodical that presented fully and impartially all the types of Christianity within my own Anglican Communion would come nearer to giving a picture of Christianity today.…

St. Paul’s Episcopal Church

Salem, Ore.

The title CHRISTIANITY TODAY sounds modernistic.… something different from the Christianity of Jesus Christ Himself and His chosen apostles.… Having seen your paper, I take it to be just part of the trilogy “Yesterday, Today, Forever.”

Lutheran Bible Institute

Kobe, Japan

So long as the journal continues as “good as it is” I wouldn’t want it to be better. Best wishes.…

First Methodist Church

San Jose, Calif.

I am impressed by the thoughtful character of the articles and the way in which the contributors relate the Christian faith to the present day scene, and also the wide news coverage.…

Redhill, Surrey, England

I have read with deep appreciation the challenging and refreshing articles in your new publication. It is most rewarding to know that the leading evangelical thinkers in America today have fulfilled a need of long standing—to produce a periodical that is dedicated to the advancement of a sound spiritual Christianity in a highly materialistic age. Your attention to high standards of literary technique, intellectual achievement, and spiritual insight is commendable.

Zion Evang. U. B. Church

Reading, Pa.

Okay. You made a “sale.” I have been receiving and enjoying your magazine all these months.… What I really wondered is whether you could and would keep up the real meat-dispensing articles.… Well, apparently you are going to do just that, and rather than miss a single issue, here’s my order.…

First English Lutheran Church

Missoula, Mont.

Always a seeker after the truth, I am happy to commend you for the fairness of most of the articles.… Also, I like the keen analysis in the editorials.…

The Presbyterian Church

Seneca Castle, N. Y.

It is a great satisfaction to see at least one religious magazine stand foursquare regarding the divinity of Christ, without any apology or doubt.…

Thousand Islands Christian Service Camp

Sandy Pond, N. Y.

Your magazine will, I am sure, find a warm welcome in many a minister’s study.

United Church of Canada

Orangeville, Ontario

It will be received warmly everywhere by all who love the unadulterated Word of God.… More power to your group in their high and holy endeavor …

Arlington, Calif.

You are rising above the petty grievances of many Fundamentalists and are free to tell the whole story of contemporary theology and social views.…

Evan. Free Church

Yuba City, Calif.

You are on the right track.… Keep going.

San Diego, Calif.

The most stimulating and useful tool I have yet found for my ministry.…

Presbyterian Church

Stewartsville, N. J.

Retreat from the Ministry

Kenneth L. Miles

“I’ve resigned my pastorate,” said a minister recently, “and have signed a contract to teach school this year so I can get something done for God.” This may seem an astonishing statement coming from a pastor, but I for one understand what he meant by it. As he later explained, he had become something of an office manager, a master of detail, an architect and a committee maneuverer; whereas originally, he had been trained and commissioned to give himself to the Word, to prayer, to soul-winning, to Bible teaching and to visiting the sick and the lost.

“Sure,” he admitted, “they let me preach on Sunday, but the real emphasis was usually on how I could organize, engineer, create publicity, and so forth.” By returning to high school to teach in the chemistry labs, he believed now that he would have more time actually to witness and win souls to Christ. Surely, this is a sad commentary on twentieth-century evangelical church life, but it is representative of the feeling of many earnest ministers today.

It is high time spirit-filled pastors took the position affirmed by the twelve disciples who, tom by increasing demands, said, “It is not fit that we should forsake the word of God and minister to tables.… But we will give ourselves continually to prayer and to the ministry of the Word” (Acts 6). Others were appointed to attend to material matters. Did God vindicate and approve the stand taken by those disciples? The answer is found in verse 7: “And the word of God increased, and the number of the disciples multiplied in Jerusalem greatly.…”

Shall we pursue the matter a bit further and ask ourselves candidly what has contributed this sad condition? Here are a few possible answers:

The pressures and material demands of twentieth-century living have brought mothers as well as fathers into full-time business. The result has been that fewer people are free to do church work. Hence, the minister must take over lay peoples’ duties or face serious losses in the work of the church.

A second possible answer is that churches have relied too heavily upon machinery, committees and organizational wheels, and not upon the efficacy of the Holy Spirit. This indicts clergy and laity alike.

By way of a third consideration, if the truth be frankly faced, it must be said that some of us preachers have lost our intense love for Jesus and for the simplicity of the gospel message. The result of this, of course, has been that we would rather manage an office, blueprint an educational unit or duplicate church bulletins than go from door to door compelling men and women to seek the Saviour. Were we to get back to our first love (Rev. 2:4), we would set aside everything for the Lord Jesus’ sake, and we would allow ourselves to be driven by the Spirit into the wilderness of sinners to claim them for the Kingdom.

Kenneth L. Miles is pastor of the Ballard Baptist Church of Seatde, Washington.

John Newton Lives On

Donald E. Demaray

December 31 marks the one hundred and fiftieth anniversary of John Newton’s death. But John Newton in evangelical tradition is by no means dead. He has lived on and is remembered today in some of the choicest hymns of Christian praise. What Christian, for instance, has not sung “How sweet the name of Jesus sounds” or “Glorious things of thee are spoken”? Or that simple and direct spiritual autobiography which was written long after a jeopardous career, “Amazing grace! how sweet the sound, that saved a wretch like me”?

Through Many Snares

Quite remarkable, one observes, is the literary quality of these hymns, for Newton in his early days had been the son of a shipmaster, a sailor of little education. He had served his father on the Mediterranean during his youth and later had been impressed into the British navy as a midshipman. Pursuing the typical reckless and godless habits of life at sea, he made several attempts at escaping from his duties there, and for his perniciousness was flogged and later half-starved—an experience to which he appears to allude in the lines, “Through many dangers, toils and snares, I have already come.”

He became for some years a commander in the African slave trade; but because he had employed his spare time to acquire some education, he chanced to read among other books a copy of Thomas a Kempis’s Imitation of Christ. It was this that implanted the seed of his conversion. Newton gave his heart to God and straightway abandoned his sinful habits for a new life. Returning to England, the young convert completed his studies in ministerial preparation and in time took his ordination at Olney church in Buckingshire.

While at Olney, Newton befriended the mentally disturbed poet, William Cowper, and set him to writing hymns. Together they published the Olney Hymns in 1779, the best known of which are perhaps, “Jesus, where’re thy people meet” and “There is a fountain filled with blood.” It is possible that the world would have been less enriched by Cowper’s poetry had he not been encouraged by his friend to write for God.

Social Reforms

But Newton became more than a hymn writer, and his influence expressed itself in the numerous social reforms of his day. Take, for instance, his incitation upon William Wilberforce, champion for the cause of Abolition. When Newton left Olney to become rector of St. Mary Woolnoth, London, he made the acquaintance of Wilberforce. The latter came often to the pastor for counsel and after a period was converted under Newton’s ministry. Familiar with the infamous character of slave trade, Newton enlightened Wilberforce on the state of Negroes in slavery. In May of 1787, the Society for the Abolition of Slavery was founded. Wilberforce directed its proceedings. And before Newton’s death, abolition became law. Slavery was totally abolished by 1833.

Newton has also lived on in the realm of evangelical missions. To illustrate, in 1791 a young irreligious Scot by the name of Claudius Buchanan went to hear Newton preach in London. In spite of himself, he liked the sermon and, after an interview with the minister, was converted to Jesus Christ. As a friend, Newton persuaded the young convert to enter the ministry. Buchanan went to Cambridge and later became Newton’s curate at London. But Newton cherished other ideas for the talented graduate and encouraged him to go to the mission field. It is undoubtedly significant that Buchanan was one of the earliest missionaries to be engaged in the modern missionary movement. Father of the movement had been William Carey, also a beneficiary of Newton’s encouragement and spiritual guidance. But these instances are not all. Newton influenced evangelical missions in other ways; i.e., as founder of the Church Missionary Society, as spiritual father of Thomas Scott who became the first secretary of this Society, and as promoter in the founding of the London Missionary Society.

Credit may go to Newton also for the efforts which Hannah More exerted as a pioneer in the field of Christian education. Miss More had had a brilliant career as a playwright in London, but like the others she had come under the now famous preacher’s ministry. She re-examined her life and her relationship to God and determined to change the direction of her vocation. Seeing the need for better education among children in a period of widespread illiteracy, she started the famous charity schools. But to teach these “sixteen or seventeen hundred” children how to read was not enough, she believed, for they would read wrong things if good literature was unavailable. So it was that she also put her literary abilities to work and created Christian stories and tracts. Two million tracts were sold in the first year and this was a means to establishing the Religious Tract Society. Hannah More had been inspired by Newton’s “vital, experimental religion,” as she called it. And this was the fervent evangelical faith which she conveyed to children and readers alike. Those who caught the spirit from her propagated their faith and the spread of Christian witness has identified the evangelical tradition to this day. John Newton lives on in their faith.

Heartily entering into the religious work and views of Wesley and Whitefield, Newton also provoked the Great Awakening of the century. Today we sing the hymns, enjoy the social reforms, witness the missionary efforts and profit from the Christian education and literature that John Newton as well as others made possible for their generations and ours. In all this, John Newton lives on.

Donald E. Demaray is Associate Professor of Religion at Seattle Pacific College. He is author of Devotions and Prayers of John Wesley just published by Baker Book House.

Ideas

The Spirit of Christmas

The Editors

Millions of hopeful words have been written in thousands of publications pleading that Christ be put back into Christmas and deploring the failure of people to observe the spirit of good will all year.

Magazines and newspapers will give a great deal of space to similar articles again this year. This is to be commended, even though the articles have accomplished little. A comparatively few sympathetic readers will nod their heads approvingly and try to put the words into practice. Some will obtain a good feeling by gathering baskets of fruit and taking them to a poor section of town, but will be too busy to sit down and talk for 30 minutes about Christ. They will talk for an hour and a half, however, telling neighbors about the joy of helping others.

Cocktail parties, even in some highest government circles and attended by some devoted church officers, will begin brightly and end blearily. The boss will beam as he drapes what he hopes others will regard as a paternal arm around the secretary he has been secretly admiring. Neighborhood parties will mushroom. A friendly kiss under the mistletoe may culminate in an indiscretion of the bedroom. Good old John will fail to make a turn on the way home and his family will spend Christmas day in a funeral parlor.

Professional bums will have a field day, as scoffers who haven’t given a nickel all year to the church get their godly feeling by dropping a dollar into the cup.

Christians look at the messy scene and remark, “How awful!” They visit the church and view the manger scene. They sing a few carols. They utter pious phrases. But few take the trouble to examine their own lives in the light of what Christ would have them be.

Christians are the reason why Christ hasn’t been put back into Christmas. Christians are the reason Christmas isn’t practiced the year ’round. The blame can’t be placed on non-Christians. They have never known the love of God through Jesus Christ.

Scores of Church leaders around the world have stated that the number one problem of Christianity is people who profess to be Christians and fail to observe Christian principles in their everyday lives.

The life of Christ provided the perfect example. He came from a heavenly home to the poverty of earth.

The stables of the Middle East aren’t the pretty things they appear to be on the Christmas cards. They are dirty and smell of bad odors, with flies buzzing around the filth. Christ lived a perfect life. He went about doing good. And then he went to the cross and died in order that people might live.

Christ entered into history because he loved the world. He did good things for people because he loved the world. He died because he loved the world. Love was the center of his teachings. He said all the trappings of Christianity amounted to nothing, without love.

But the great majority of Christians today display little love. They give at Christmas, but little of the giving is sacrificial and with genuine compassion.

It wasn’t the Christmas season when refugee Koreans were tramping through the snow at Seoul, with communists following closely behind. At 5 a.m., Christians of Seoul were having a prayer meeting in the shell of a building without sides or a roof. Snow blew in upon them as they huddled together on the dirt floor. Mothers put their babies inside their thin wraps for warmth. Few had coats. The pastor, at the conclusion of his message, said he was going to take an offering. To a listening American, this sounded ridiculous. These people didn’t have any money. Most of them had come to the prayer meeting without breakfast. They didn’t know where or when the next meal would be provided.

The pastor then explained he wasn’t taking an offering of money. He asked for an offering of clothing—to be shared with the refugees who had practically nothing. One by one, members of the congregation left their places and went to the table placed near the pulpit. Mothers with their babies pressed against their skin took off pieces of outer clothing and placed them on the table. Men wearing shoes and socks gave the socks. Scarves were unwrapped from cold necks and given.

These people had spent much time in prayer. But when they finished praying they got up and did something about it, because the love of Christ was in their hearts.

Ponder the words found in James 2:15, 16: “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit?”

What will you give “in Jesus’ name” during Christmas, or any month of the year, for unwanted children who are dying in ditches of the Far East for want of food and love? What will you give to the families of India who sleep in the streets and tie their few possessions onto the branches of trees? What will you give to the American who wants to find peace with God during a season when the spirit of love and goodwill overflows the land?

Are you the kind of Christian who offers to pray for a person in trouble? After you have prayed, are you willing to help in a material way? Maybe you are the Christian who spends so much time dissecting other Christians that you have time neither to pray nor help.

Christians, many with great reputations, have caused more people to stumble than all the world put together. All the trappings are present, but genuine love is missing.

Are you the reason Christ hasn’t been put back into Christmas? Are you the reason that Christmas isn’t observed throughout the year?

Advance Of Science And Decline Of Morality

No American will regret the mounting pressures for improved instruction in order to enhance scientific competence and progress. The United States has no excuse for neglecting a single scientific discovery that might contribute to the health, safety and well-being of man. But to locate the cause of inadequate American education in the neglect of scientific instruction is a tragic misunderstanding that will handicap American youth in the race against Communism.

We have nothing to fear from Russian science, only from power that is misused in the service of injustice and unrighteousness. The great peril of Communism lies, as it always has, in the rejection of truth and morality and the repudiation of God and his commandments. But on the other hand, the great weakness of American education for about a generation now has been its ambiguous stand concerning spiritual and moral realities. Communists reject these, and we neglect them. And it is inevitable that our fault will be compounded if the structure of American education continues its concentration on physical realities, while ignoring the reality of God and his creation, redemption and judgment. Fortunately, some leading institutions of science today are recognizing the need in their curriculums for moral and religious emphases and especially are they acknowledging this in view of the men of scientific distinction who are now being called to roles of national and world leadership. That some scientific centers have already seen the paucity of religious life in their sensate environments is instanced by one technological institute (recently gifted with an attractive chapel for worship services) whose highest Protestant chapel attendance out of an enrollment last year of 10,000 was some thirty, falling at times to two. President Eisenhower’s recent first address on “Science and National Security” was less disappointing in its avowal of spiritual priorities than his second, and we hope that in the future he will say more. He made pointed mention, in that address, however, of what he called “the most important stones in any defense structure.” These he identified with “the spiritual powers of a nation,” mentioning first “its underlying religious faith.”

The world crisis today is fundamentally moral and spiritual. America will never be able to show the nations how science may serve justice and truth if its educators continue to make those realities of secondary classroom concern. When totalitarianism contends that peaceful coexistence between science and religious faith is impossible, how doubly imperative is it for a professing religious democracy to prove that just and enduring peace can never become actual until faith and science are both placed within the orbit of God and his revealed will for man.

Campus Witness To Jewish Students

Jewish students in American colleges and universities comprise a group of great potential influence in the years to come. These students are an almost untouched segment so far as any Christian witness is concerned. Prior to World War II almost any Christian approach would have been met with hostility but the atmosphere now has changed considerably. Many of these students are disillusioned with Judaism because, in turning to the faith of their fathers, they have been appalled by the poverty of its outreach and message. Hungry for a spiritual experience, many are failing to find satisfaction where they had hoped.

One of the great handicaps to such work is that almost all Jews look upon the terms Gentile and Christian as synonymous. They need to know that only a minority of Gentiles are Christians and to sense the great difference between pagan and believer.

One encouraging development within Jewry today is a renewed interest in the Old Testament Scriptures. For the first time in history there now exists an Israel Bible Society that meets annually. A great contribution is possible by means of an effective movement to carry this interest over into the New Testament itself.

One of the greatest single factors in influencing Jews to Christianity is the individual’s discovery that there are already thousands of Hebrew Christians.

Theology

A Physician Looks at the Virgin Birth

L. Nelson Bell

A Physician Looks At The Virgin Birth

Our Christian faith and heritage holds certain doctrines to be essential, such as the deity of our Lord, his virgin birth, his atoning work, his bodily resurrection, and his return in glory.

Because of their importance, Christians should show an intelligent understanding of these doctrines and, as occasion arises, be ready to “give an answer to every man that asketh,” an answer that will be accurate and helpful.

In recent years it has become increasingly popular to discount the importance of the virgin birth, the usual excuse being that the doctrine is not “essential.”

In one sense, it is true that faith in our Lord’s virgin birth is not essential to salvation. But saving faith in Jesus Christ has to do with both his person and his work. Because the implications of the virgin birth bear an inextricable relationship to his person, it becomes a doctrine of great significance. For the person and work of our Lord can never be separated one from the other.

This being true, we are wise if we restudy some reasons why evangelical Christians believe the virgin birth.

Some argue against the virgin birth because of the silence of Mark, John and Paul. This seems more a subterfuge than an argument. Mark begins his Gospel with the commencement of Christ’s public ministry. John traces the divine descent of Jesus and tells us, “The Word became flesh”; but how this miracle was accomplished he does not say, for others had given these details and he took them for granted. Nor was Paul ignorant of this. He had had Luke as his close companion. He does not enter into this personal matter, but rather emphasizes the facts of our Lord’s public ministry, death and resurrection. His stress on the pre-existent Christ as the eternal Son of God would certainly imply a knowledge that when he “emptied” Himself and was “born of a woman, born under the law,” but “knew no sin,” that this transition was a supernatural act made in a supernatural way. One wonders why some who argue from the silence of Paul on this subject seem so unwilling at the same time to accept Paul’s clear teaching with reference to the Lord’s return. Arguments must be logical and honest if they are to be effective.

We believe the virgin birth because the Bible states plainly and unequivocally that Jesus was born of a virgin. Both Matthew and Luke give the background and details of the event with wonderful delicacy and with unmistakable clarity. Luke is thought to have received his story directly from Mary. Matthew may have gotten his information from Joseph. Matthew states categorically that the virgin birth was a direct fulfilment of Isaiah’s prophecy. To the evangelical these clear statements are sufficient.

We believe in the virgin birth because the doctrine has been held in unbroken sequence in the Church until the rise of the modern higher critical school characterized by its questioning, or denial, of the supernatural and the miraculous. This divergence from the evangelical faith began in Germany during the past century and has continued down to our own day, English and American theological circles not escaping its influence. While tradition is not infallible, nevertheless the fact that belief in the virgin birth has come to us down through the centuries, from those who lived closest to those early events, carries great weight.

We believe in the virgin birth because it is the only logical explanation of the incarnation, of the union of diety and humanity in one person. Dr. James Orr, noted Scottish professor, once wrote: “Among those who reject the virgin birth I do not know a single one who takes in, in other respects, an adequate view of the person and work of the Saviour.” When one tampers with great doctrines of Christianity, particularly those relating to the person and work of our Lord, one does not pull out a doctrine here and there and leave an unimpaired Christ. A careful reading of God’s Word makes it abundantly clear that these great truths hang together, and fit together perfectly.

We believe in the virgin birth because it is not one whit more remarkable than the bodily resurrection of our Lord, the keystone of our hope of eternity and one of the best attested facts of history. Our faith does not stagger at the glorious truth that our Saviour died for our sins and arose for our justification. Nor should it hold back when faced with the record of how he came into the world. If we look at the life of Christ in retrospect—his life, miracles, teachings, claims, death, resurrection and ascension—his virgin birth fits the picture as only logical explanation of his entrance into the world.

We believe in the virgin birth because the one who was born was the Creator of the world, and he now comes back to redeem it for his own. It is no idle tale that, “In the beginning was the Word, and the Word was God. The same was in the beginning with God.” We go on to learn, “All things were made by him and without him was not anything made that was made.” In the supernatural course of events it is only logical that he should come in a supernatural way.

We are convinced of the virgin birth because no other explanation is possible of the psychology involved in the reactions of those intimately associated with the event. Internal evidences here are so overwhelming that this factor cannot be overestimated. Remember the strict Jewish law with reference to espousal—as binding as marriage itself. Remember also the Jewish law with reference to aduletry—a betrothed person to be punished with death, if found guilty, just as though the marriage had taken place.

What about Mary? It would have been impossible for her to hide the fact. Furthermore, she would have had to face the accusation of her own relatives and acquaintances, and these would have had to be made before the responsible priest of that time, Zacharias himself. Rather than hide her condition, she went and with great joy told her cousin Elizabeth.

Furthermore, her own reaction shows the purity and innocency of her heart. She does not cringe at the announcement, but asks a searchingly pertinent question: how this can be biologically possible? “Then said Mary unto the angel, How shall this be, seeing I know not a man?”

Only God’s Holy Spirit could have directed the reply of the angel, a statement so absolute in its clarity and meaning that any can understand, and yet so pure in implication that any young girl can read it without a blush: “And the angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.”

Mary’s reaction to this statement, which she accepted but could not fully understand, was in itself a wonderful submission to something which could have become an intolerable ordeal: “Behold the handmaid of the Lord; be it unto me according to Thy word.” And later: “Mary kept all these things, and pondered them in her heart.”

But what about Joseph? Here too we see a miracle of grace. Through faith he accepted a situation he could not apprehend. God knew the preplexing and distressing problem that he, the espoused husband of Mary, faced, and God spoke to him by a direct revelation, just as he had to Mary.

But, probably the crowning evidence is seen in Mary’s behavior at the cross. Throughout the years she had carried in her heart the knowledge of his supernatural conception. Now she sees him being nailed to the cross and her heart yearns as only a mother’s can. How gladly would she have saved him. But stop! Why is he being crucified? It is because he has claimed to be the Son of God. If he was now being crucified because he was deluded, because he was mistaken, Mary would certainly have cried out: “Wait, Oh wait; he is not telling the truth, I will tell you who his father is; he is …” But she held her peace, because in her heart she knew of his divine origin.

We believe the virgin birth because Christ was pre-existent with the Father “Whose goings forth have been from old, from everlasting.” In the days of his flesh he asserted that he was the Son of God, the Messiah. He accepted worship from men and he performed miracles to prove his right to be recognized as Diety. The virgin birth is but a link in his pre-existence, life, death, resurrection, ascension, present work and future coming in glory.

Finally, we believe in the virgin birth because of the awful alternative. If he was not virgin-born, then the Bible lies, and instead of a divinely inspired revelation we have a pious fraud. If he was not virgin-born, then his mother was a promiscuous and dishonest woman and he was an illegitimate son. If he was not virgin-born, then he himself was deluded and the entire structure of His person and work is undermined and we become of all men most miserable.

In stating our faith in the virgin birth of our Lord, we accept it as a phase of his supernatural Self, a part in the history of the One who said: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”

L. NELSON BELL

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