Cover Story

Has England’s Glory Faded?

Sixty years ago next summer Queen Victoria was celebrating her Diamond Jubilee. In the sixty years of her reign, England had risen to the height of glory and her influence was predominant in the world. “The Kings must come down an’ the Emperors frown When the Widow at Windsor says ‘Stop’!” wrote Kipling, and it was true.

Take’old o’ the Wings o’ the Mornin’,
An’ flop round the earth till you’re dead;
But you won’t get away from the tune that they play
To the bloomin’ old rag over’ead.

Kipling’s soldier might be saddened to-day. Almost every year sees the Union, Jack hauled down as yet another territory, with the fullest good will and cooperation of Britain, secures independence. Nor may the Queen say “Stop!” to Emperors or Kings (or their successors) without the consent of great powers to the West or even to the East.

Does this mean that England is no longer a great power herself? Five or six years ago, when the country was emerging from the aftermath of war, many in Britain and abroad supposed our day to be done. The Golden Century of England had followed the Napoleonic glories of France and the Golden Century of Spain into the dead pages of history books. Today, however, many realize that our greatest days can lie ahead. England may still be a world leader; and her leadership will be a moral leadership.

Center Of The Commonwealth

Britain remains the center of the Commonwealth of Nations. She is not the political leader of the Commonwealth any more than the Queen is the Sovereign of every member; Britain’s leadership is no longer by virtue of superior wealth or talent. But the free nations of the Commonwealth still look to England as the moral head of their community. British traditions—the British conception of justice, her parliamentary system, the ideal of integrity in government service, the sense of stewardship for minorities or dependents—are so ingrained in the Commonwealth countries that Britain continues the uniting factor; her moral leadership is unquestioned. And because of these things also British prestige throughout the world remains out of all proportion to her wealth or strength.

Whether this will endure is in the balance. If we are living on the moral capital of the past, our leadership will decline. But if England preserves and extends its right to be known as a repository of all that is best in ideals and character, our influence may yet expand to its greatest extent, to the blessing of the world.

State Of Moral Flux

Whether we shall grow or decline depends on England’s own moral outlook. And this is in a state of flux.

On the one hand we have the Welfare State, an unselfish structure that has almost eradicated poverty. On the other we have the Wages Grab, a selfish and short-sighted trend rooted in the doctrine of every man (or group) for himself. Again, the qualities that made England great—faith, honesty, loyalty—which in the nineteen-thirties were laughed at as archaic, are now respected. Yet dishonesty is rife. Sunday is secularized. The divorce rate is high. Voluntary service in leisure time is more the exception than the rule.

The key to our moral progress or decline, on which so much depends, is in the national attitude to Christianity. And that attitude is also in a state of flux. England may be on the verge of a national revival of religion; or this revival may bypass us.

Progress Of Christianity

There can be no doubt that Christianity has made great progress in England during the past eleven years. The signs of a widespread swing back to faith are too obvious to ignore.

The First World War did more harm to religion than any other episode of modern times. It broke down the structure of churchgoing and Christian ethics, which looked so imposing but beneath the surface had been slowly eaten away. In the twenties and thirties religion was at a discount; to believe was old fashioned; to adhere to Christian principles was prudish. The Second World War jolted us back from the paganism into which we were slipping. But it left thousands in a vacuum. They had not been sent to Sunday School and they were not accustomed to churchgoing. Few of them had heard the Christian Gospel preached with assurance. They were seeking security and a satisfying faith but knew not where to find it.

Since 1945 the theologians have returned to the Bible. By and large, they once again gauge and mould their theories by the Scriptures instead of trimming the Scriptures to fit their theories. These words “sin,” “atonement,” “conversion,” “evangelism,” so unfashionable twenty years ago, are now on every cleric’s lips, though not always with the same meanings. The churches are filling and young people especially are in the pews in great numbers. Children’s work is extending rapidly, while in the universities religion is one of the foremost loyalties among students, whose elder brothers before the war would have been almost ashamed to be seen inside a church.

Harringay A Turning Point

The coming of Dr. Billy Graham to London in 1954 marked a turning point. The great response proved the hunger among all classes for a firm presentation of a gospel which had the ring of truth and which transformed lives. Harringay made the Christian faith once more a topic of conversation, and brought the whole subject out of sentimental and respectable seclusion into the glare of publicity and the arena of common life. None would have believed, a few months earlier, that twelve thousand people each night would listen to a forty-minute sermon, or that London tube trains could be filled with reverent, unembarrassed hymn singing.

The Crusades gave Great Britain a new vision of the place of the laity in Christian work. The counseling system was new. It has now become part of the life of every vigorous, evangelistically minded church. We have seen that the laymen, who used largely to be limited to distributing hymnbooks in church or organizing sales of work, must be the rank and file of evangelizing. They are ready to submit to training and, once trained, can undertake, proportionately, as effective a service in prayer or personal work as any fulltime minister.

Secondly, we have for the first time realized that mass evangelism must mesh with the ministry of the local churches. In the bleak days between the wars evangelism was related to the continuing life of the churches so loosely that the impact of a campaign was negligible. The Crusade movement—introduced from America but now made our own—has moved the climax of mission work from the appeal to the counseling room, and from the counseling room to the pastoral contact of the local church. Thus, when a church has known how to use its opportunities there have been corporate growth and mature individual faith for many who in a secularized society were searching blindly for the truth.

Tawdry Disparagement

If this were all, national revival might be round the corner. Unfortunately, however, in England we like to snap at the heels of our saviours, whether in politics, war or religion. Certain religious leaders have gone out of their way to denigrate the evangelistic forces on which so much depends. In particular they have resurrected the label “Fundamentalist.” In England “Fundamentalist” is commonly held to denote a man or movement whose Christian outlook may be worthy but is intellectually dangerous. To call a man a fundamentalist is to brand him obscurantist or puerile—the cheapest way to dismiss him. This label, scarcely heard for twenty years, is now fastened on any, however scholarly or discriminating, who whole-heartedly and reverently accept the Bible as God’s Word and use it authoritatively as “the sword of the Spirit.”

This labeling (Americans might call it a smear campaign) is a hindrance to the furtherance of the Gospel. It can stifle serious study among men and women within the churches and exasperate and deflect those without. If the return to Christ is to gather momentum and become nation-wide, all leaders in the Church of England and the Free Churches, whatever their own cherished views on the Bible, on the Atonement and on conversion, must let the evangelistic movements of our time have fullest scope. They already owe them a great deal.

Important Tasks Ahead

Much remains to be done. Though the swing back to faith touches every class there are areas where little progress has been made. In certain regions of heavy industry, for instance, the material prosperity of the workers has increased greatly, but the attitude to Christianity is conditioned by the cheap popular science of the early thirties. At the opposite end of the scale, many rural districts also live in the past, seeking to hold church and parson to a traditional (and now rather sub-Christian) role in the life of the parish. Indeed, it is not too much to say that the whole organization of the Church in rural districts needs reconstruction. Not until the rising tide of faith flows into these areas, the heart of England, may revival be said to have truly arrived.

Advance must continue on lines already shown since the war. The layman, the ordinary humdrum Christian of any denomination, must be the spearhead of advance, passing on his discovery of personal faith and, like John the Baptist in John 1, awakening a sense of need, pointing out Christ as the Sinbearer and introducing his acquaintances to Christ’s personal friendship.

Secret Of Christian Unity

Co-operation between the churches must continue to increase, not by seeking common formulas, or, as yet in England, formal union, but as it has done in recent years—by devotion to a common evangelistic cause in the power of the Holy Spirit. True unity will not arise from an attempt to further it but from a mutual passion for the lost.

Missionary consciousness is lacking on a wide scale, and as a nation we are deficient in a sense of the stewardship of money. Not until men and supplies are flowing out from our shores as freely as seventy years ago can we talk of revival as a reality. And we must again become a people of the Book. Bible knowledge, which was a national characteristic two generations ago, is only slowly being recovered. Our grandfathers were steeped in the Scriptures, which shaped their characters and moulded their outlook and made the British character what it was.

At the root of it all England must take her stand squarely on the basic doctrines of her faith—God’s revelation, man’s need as a sinner, Christ’s death as a Savior, the new birth, and the indwelling of the Holy Spirit. The heart of the matter is the personal friendship of the ordinary man or woman with Jesus Christ.

New Prestige And Glory

And what, if personal faith once again becomes a normal and expected feature of English life, will be the result? A new morality—without the little hypocrisies and pharisaisms that too often marred the Christianity of the Victorians. A new prestige, as a nation standing for the highest and best. And glory.

At the time of the Diamond Jubilee, England sent, year by year, many of her sons across the seas. They could be found wherever “our banner of England flew.” They drained swamps and turned deserts into cultivated fields. They administered justice under Indian trees and in African kraals with the hot sun overhead. Unarmed young men made warring tribes lay aside their weapons and trade in peace. Roads were driven across the wilderness and rivers dredged. Those whom they served often abused them, but at heart loved them; and they knew it and were content.

The day of the Empire builder is gone. His task is done and the free nations of the Commonwealth take their place beside us. But we may still send our sons from our shores—not as Empire builders but as World Church builders, in humble partnership with national Christians in Asia and Africa, serving the younger churches in their need.

And if we do, then England’s glory will be enhanced, with the light of the glorious Gospel of Christ.

The Rev. J. C. Pollock, M.A., is Rector of Horsington, Somerset, England, and Editor of The Churchman, a quarterly journal of Anglican theology. Born in 1923, he was educated at Trinity College, Cambridge. During World War II he served in the Coldstream Guards. He is author of The Cambridge Seven and three other books; his next, The Road to Glory, the story of the distinguished Christian general Havelock of Lucknow, will be published in 1957.

We Quote:

STANLEY HIGH

Senior Editor, READER’S DIGEST; Currently Author of his Ninth Book

Whether or not Billy Graham proves to be the human instrument of revival in our time, one thing, I think, is certain: such a revival will come from the preaching of no other or no lesser Gospel .—Billy Graham (published September, 1956).

Cover Story

Nativity Theme in English Poetry

It is not reasonable to suppose that man will ever, in his highest artistic striving, approach the divine harmony, the majestic melody, which burst from the night sky upon the awestruck shepherds that night two thousand years ago. But probably no other religious theme has so often inspired artistic creation as this eternal one of the First Advent of the mighty Son of God. It is the golden thread among the browns and crimsons, the blues and greens of the merely earthly scene, a thread which, in English letters, runs from the earliest expression of Anglo-Saxon religious fervor to the intellectually taut, dry lines of W. H. Auden’s After Christmas. In between these two artistic and chronological extremes lies a great bulk of lyrics, dramas, epics, odes, each reflecting the temper and spirit of its own day.

Light in the Gloom

For the pagan Anglo-Saxon, the chief significance of the Christian message was that it shed light in the stern and gloomy atmosphere of pagan ignorance. Many readers will no doubt recall the famous passage in Bede’s eighth-century Latin Ecclesiastical History, in which he describes the introduction of Christianity into Northumbria. King Edwin had called a council of the chief men of the kingdom to hear the strange news, and one of the eldest spoke: “The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and retainers, and a good fire in the midst, whilst storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed.”

The instinctive reverence in the Anglo-Saxon temperament for the Hero, the Conqueror, found its perfect outlet in the story of the Divine Victor over the powers of darkness and hell. As the Beowulf poet records with solemn triumph: “The truth is made known, that the mighty God has always wielded the affairs of mankind. The Holy God, the Wise Lord, decided war victory; the ruler of the heavens decided it aright.”

Even the more melodic and more sensuous poem called Christ, believed by many to be the creation of the great poet Cynewulf, has a tone of dignity and high seriousness. The fragment is incomplete, and the first words are the last of an incomplete sentence: “… to the king. Thou art the cornerstone, which the builders rejected from the work. It befits thee well that thou shouldst be head of the glorious temple, and frame the wide walls, the unbreakable flint, with firm joint, so that all things with gazing eyes … may marvel forever at the Lord of Glory.”

And he puts words of vision and grandeur, not merely those of gentle, maternal care, in the mouth of Mary, who is made to say: “What is the amazement with which ye wonder, and sorrowing lament with grief? Ask ye in curiosity how I have kept my maidenhood and yet become the mother of the glorious Son of God? Wherefore that hidden thing is not revealed to men, but Christ made known in David’s dear kinswoman that Eve’s sin is all done away, the curse cast off and womanhood exalted. O rising Sun, most radiant of beings sent to men upon earth and true beam of the sun bright beyond the stars … the mighty Child of the Lord doth dwell together in concord among men. Wherefore we can ever utter thanks to the Lord of victory for his deeds, because he was pleased to send us himself.”

The Intimate and Tender

Turning to the Middle Ages, we are overwhelmed by the sheer bulk of religious works, including numberless treatments of the Nativity story. Although the Norman invasion snuffed out the unique, stark grandeur of Old English literature for several centuries, there was available all the richness and subtlety of the French tongue and of European culture to draw upon.

Outstandingly, one finds that medieval Nativity poems deal with the more intimate and tender aspects of the Bethlehem scene. The Infant King is more the Babe in his mother’s arms now, less the Mighty Conqueror of the dark powers. From among hundreds of lyrics, one may be selected to give a hint of the gentle simplicity and the artful directness of the best poems. One must not be deceived by what seems to be naivete, for it is rather a directness of vision which transcends the clutter of the fragmentary and has fixed its gaze upon the One who embraces the many. I quote only a fragment; and, at a loss of some of the original flavor, I have modernized some of the vocabulary. The poem dates about 1450, and is usually titled “I Sing of a Maiden.”

I sing of a maiden that is matchless. King of kings as her Son she chose.
He came as still where His Mother was as dew in April that falleth on the grass.
He came as still to His Mother’s bower as dew in April that falleth upon the flower.
He came as still where His Mother lay as dew in April that falleth on the spray.
Mother and Maiden was never—none but she; well may such a lady God’s Mother be.

Redirected Ardor

As we get into the sweep of the Renaissance, religious verse diminishes in quantity, though not in quality. But the ardor which had been devoted to Mary is redirected toward more mundane ladies, and the spirit of classical paganism bursts out in the Elizabethan splendor of such works as Marlowe’s Hero and Leonder and Shakespeare’s Venus and Adonis. (Indeed, in the next century, the saintly George Herbert asks whether the poet has forever resolved to devote his verse to mere earthly love; is there no more “heat toward God”?) Again, from among endless profusion, I pick one poem, this time a very strange and powerful one: “The Burning Babe,” by Robert Southwell, written about 1593.

As I in winter’s night stood shivering in the snow
Surprised I was by sudden heat which made my heart to glow;
And lifting up a fearful eye to view what fire was near,
A pretty babe all burning bright did in the air appear.
“Alas,” quoth he, “but newly born, in fiery heats I lie,
Yet none approach to warm their hearts or feel my fire but I!
My fauldless breast the furnace is, the fuel, wounding thorns;
Love is the fire, and sights the smoke, the ashes shame and scorns;
The fuel justice layeth on, and mercy blows the coals,
The metal in this furnace wrought are men’s defiled souls.”
With this he vanished out of sight and swiftly shrank away—
And straight, I called unto mind that it was Christmas Day.

Then the youthful exuberance of the Renaissance passed into the maturity of the 17th century, and the Puritan movement built a great, gaunt cathedral of religious verse, scores of poems celebrating the Nativity, now viewed with renewed faith and with renewed emphasis on the Babe rather than His mother. The variety is endless, both within and without the Puritan impulse. There is Ben Jonson’s tender, classically polished lyric called “A Hymn on the Nativity of My Saviour”; Crashaw’s charged, hotly passionate and sensuous poem, “In the Holy Nativity of Our Lord God,” with its lovely quatrain:

Gloomy night embraced the place
Where the noble Infant lay;
The Babe looked up and showed His face—
In spite of darkness, it was day!

Grandeur and Sweep

But set apart from all other efforts in the 17th century is the grandeur and sweep of Milton’s mighty “Ode on the Morning of Christ’s Nativity,” probably (almost undoubtedly) the greatest of all English poems on the subject. Again, only an illustrative fragment—but if you have not recently re-read the entire poem, by all means do so. Listen at least to the organ roll of the beginning:

This is the Month, and this the happy morn
Wherein the Son of Heav’ns eternal King,
Of wedded Maid, and Virgin Mother born,
Our great redemption from above did bring;
For so the holy sages once did sing,
That He our deadly forfeit should release,
And with His Father work us a perpetual peace.

That glorious Form, that Light unsufferable,
And that far-beaming blaze of Majesty,
Wherewith He wont at Heav’ns high Council-table
To sit the midst of Trinal Unity,
He laid aside; and here with us to be,
Forsook the Courts of everlasting Day,
And chose with us a darksome house of mortal clay.

Once more, notice, the emphasis is on the majesty and kingliness of the Babe, and the poem ends, you will recall, with awed eyes raised to the encompassing circle of the night sky, where, unseen by men, there stand rank on rank of glorious angels mounting watch over their King.

The Modern Temper

Turning to the modern period, we may choose almost at random for an illustration of the 20th-century temper. Because W. H. Auden so skillfully sets the tone of modern coldness and skepticism over against the titanic implications of the Nativity, I have chosen to use a few lines from his ironic poem, “After Christmas.”

In a deliberately colloquial, under-charged tone, Auden sets the smallness of modern Christmas celebrations, with their commercialism, their raucous songs and their vulgarity side by side with hints of the real and lost meaning of the event. It begins:

Well, so that is that. Now we must dismantle the tree,
Putting the decorations back into their cardboard boxes—
Some have got broken—and carrying them up to the attic.
As in previous years we have seen the actual Vision and failed once again
To do more than entertain it as an agreeable
Possibility, once again we have sent Him away,
Begging though to remain His disobedient servant,
The promising child who cannot keep His word for long.

The indirectness, the studied casualness of Auden’s poem stands in marked contrast to Eliot’s abstract, subtle, philosophical handling of the great theme of Incarnation in The Four Quartets. And both are utterly different from Edith Sitwell’s booming, powerful music.

But we end where we began: no words composed by men have the magic simplicity, the innate grandeur of those lines which begin: “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.…”

Calvin D. Linton, A.M., Ph.D., is associate dean of Columbian College and professor of English Literature at George Washington University in the District of Columbia. He has written numerous articles in the literary field, particularly in the area of Elizabethan drama. In February he leaves to visit the libraries of Great Britain for research in 17th century Puritan concepts of freedom.

Cover Story

Incarnation: Fact or Theory?

Late in time behold Him come, Offspring of the Virgin’s womb: Veiled in flesh the Godhead see; Hail the Incarnate Deity.

With these words, at this time of the year, grateful groups of believers sing the Good News and praise God for the gift of His Son. But can we really believe that God has come in human form? Is it not incredible? Of course, we may be so familiar with the Christmas theme that we sing the words thoughtlessly. The inspiring music also distracts from the sense of the words. And it is a season of happiness. So our minds are dulled to the intellectual content of the hymn. But let us stop and think. Incarnate Deity! Is it possible that God Almighty, the Creator of heaven and earth, should have come at a particular time in history to a particular spot in geography and dwelt in the flesh of an infant boy? Astounding!

Virgin Birth Unessential?

Under the impact of the scientific and philosophic difficulty of believing so stupendous a story, attempts have been made through the last fifty years to alleviate the situation by distinguishing between the Incarnation and the Virgin Birth. It is obvious that without the Incarnation, or at least without an incarnation of some sort, there could be no Christianity whatever. But the Virgin Birth is an unacceptable biological miracle, which fortunately is unessential. For such reasons, it was claimed, the religious value of Christianity could be preserved and all scientific difficulties avoided by accepting the one and dropping the other. Candidates for ordination, therefore, professed belief in the Incarnation, but found themselves “unable to affirm” the Virgin Birth.

The motivation was scientific. From Galileo to Newton to the dawn of the twentieth century, inviolable mechanical law had extended its sway until no room was left in the universe for miracles. Today, however, the scientific situation is noticeably altered. The philosophy of mechanism is at least in retreat. Not only do some scientists talk unashamedly of in determinacy (though it does not follow that a Christian ought to accept Heisenberg), but the laws of some ordinary phenomena, such as light, are in a state of confusion. It can no longer be maintained that science arrives at fixed truth; its results are subject to constant revision. Therefore neither the science of 1900 nor the science of 1950 can be taken as the infallible criterion of the possibility of miracles. When the universe was considered to be a machine, tinkering with it implied a defect in the Divine tinkerer. Thus miracles were made impossible. But if the relation of God to the universe is not that of an inventor to a machine, but that of a Father providing for His children, we may cut short an incipient discussion of scientific law by simply asking, Is not God omnipotent and can He not manipulate His own creation?

Nevertheless, one may abstractly admit God’s omnipotence and still doubt the Virgin Birth. Perhaps this miracle is not absolutely impossible; but yet, true miracles are at least rare, false miracles are less so, the whole matter is embarrassing, and fortunately the Virgin Birth is not essential. The Incarnation is what counts. Thus there still remains from nineteenth-century science a hangover of antipathy toward the Virgin Birth. Just after last Christmas, in Time (January 2, 1956, p. 34) there was reported an attack on the Virgin Birth, which Time itself considered sarcastic. Among the objections was mentioned the thesis that for John and Paul “the virgin birth was not dignified enough to mention.” Ignoring the tone of the attack, one may seriously ask where the writer obtained his information that John or Paul did not think the Virgin Birth dignified. Has he some special insight into their motives? Note also that John does not mention Peter’s confession at Caesarea Philippi, and Paul has nothing to say about the feeding of the five thousand and the triumphal entry. Does this silence mean that these events are not dignified enough to mention? Does it cast even the least doubt on their occurrence? Clearly this type of argument is invalid.

There are other authors, however, less sarcastic than the gentleman mentioned in Time, who also insist that the Virgin Birth is either untrue or unessential. Yet their arguments are no better. Rudolph Bultmann, for all his reputed scholarship, relies on the same argument from silence (Theology of the New Testament, Scribner, New York, 1951, Vol. I, pp. 50, 131), asserting further and without evidence that the early Church knew nothing about it. He also claims, showing no acquaintance with the detailed investigations of J. Gresham Machen (The Virgin Birth of Christ, Harper, New York, 1932), that later Christians appropriated virgin birth mythologies from Babylon and Egypt.

Or, if one should avoid a dogmatic denial of the Virgin Birth, John Mackintosh Shaw of Queen’s College, Ontario (Christian Doctrine, Philosophical Library, 1954, p. 153n.) more modestly claims that the Virgin Birth is unessential. Yet those who make this claim fail to avoid ambiguous language.

Essential To What?

When it is said that the Virgin Birth is not essential, one must ask, essential to what? Is it meant that belief in the Virgin Birth is not essential to ordination? Or do some writers mean that this belief is not essential to personal salvation? With the thief on the cross in mind, the most orthodox Christian would have no hesitation in admitting that the Virgin Birth is unessential in this respect, though he might well suppose that candidates for ordination should meet higher requirements.

Professor Shaw, though he would probably remove belief in the Virgin Birth from the ordination requirements, has other matters in view; but what precisely they are, he does not quite succeed in making clear. He writes, “There is no basis in the Gospel records or in the New Testament generally for making this belief an essential or [a] necessary part of our Christian faith.” Does this mean that it is not essential to salvation? Emphasis on the word our could lead to such an interpretation. But the context rather suggests another, a third meaning, of the term “essential.” Professor Shaw seems to mean that the Virgin Birth is not essential to the Christian faith; i.e., not essential to the system of Christian truth, not essential to God’s plan of redemption. Since frequently such writers do not seem to have considered these three possible references of the word “essential,” their language is confusing.

What Is The Criterion?

Whether one or all of the three meanings are intended, a careful thinker would like to know the criterion by which one distinguishes the essential from the unessential. Both Professor Shaw and the gendleman in Time seem to depend mainly on the silence of the New Testament outside of Matthew and Luke. Now, if there are only eighteen verses on the Virgin Birth, as Professor Shaw indicates, is eighteen too small a number to make a doctrine essential—essential to ordination—essential to Christian truth—essential to God’s plan? At least in the last meaning, could not one hold that Joash’s escape from Athalia’s massacre, recounted in two verses of II Kings and two verses of II Chronicles, was essential to God’s plan? How then decide what is essential to ordination?

Incidentally, it is interesting to note that Professor Shaw—and all the more so, Emil Brunner—selects the verse “And the Word became flesh and dwelt among us” as essential. In fact, Brunner seems at times to regard this as the only place in the whole Bible where God has spoken; but how can the selection of this one verse be consistent with the rejection of eighteen others? Now, of course, Professor Shaw, and even Brunner himself at other times, may not be so extreme; but Shaw gives nothing except his own asseverations and personal preferences as a basis for his conclusion. And when he further says, “there is no warrant … in the historic creeds of the Church for tying up belief in the fact of the Incarnation necessarily or indissolubly with assent to a certain theory of the method of the fact,” one wonders whether he has forgotten the Apostles Creed and the Nicene Creed, not to mention the Westminster Confession.

Theory Versus Fact

This last quotation refers to the Incarnation as a fact and to the Virgin Birth as a theory. The source of this distinction between theory and fact, or at least a widely publicized example of it, is the so-called Auburn Affirmation. This document, published in 1924, declares that the inerrancy of the Scripture has neither biblical nor confessional foundation, impairs the authority of the Scripture and weakens the testimony of the Church. In addition, while stating that the Incarnation is a fact, the Affirmation describes the Virgin Birth as a theory. Other doctrines also are represented as theories rather than as facts. These theories are not the only permissible theories, and “all who hold to these facts and doctrines, whatever theories they may employ to explain them, are worthy of all confidence and fellowship.”

Two Decades Of Debate

Throughout the past twenty years the issues thus posed have stimulated theological literature and debate.

Consider the article written by A. H. Baldinger in The United Presbyterian of January 31, 1955. Dr. Baldinger is impressed by the Affirmationists’ statement printed in bold type, “We all hold most earnestly to these great facts and doctrines.…” Unwilling through the goodness of his heart to put any sinister interpretation on these words, Dr. Baldinger is satisfied with this declaration. And so might any careless reader, distracted by bold type, be satisfied. The document gives the appearance of accepting the matters under discussion. But when the wording is more closely examined, it will be seen that the antecedent reference has been altered. “These facts and doctrines” are not the doctrines in debate. Instead of the infallibility of Scripture, there has been substituted an undefined reference to inspiration; and the Virgin Birth has been replaced with the Incarnation. This may be an acceptance of the Incarnation as a fact and a doctrine, but there is complete indifference to the Virgin Birth, or any “theory” that may be used to explain this “fact.”

An understanding of this situation demands an answer to the question, What is a fact? Is a fact something true and a theory something false? This cannot quite be the meaning; the document can hardly intend to say that all theories are false. What then does it mean? Does it use “fact” in the sense of an historical event and “theory” in the sense of a general or an abstract principle? This understanding would not lend coherence to the view, since obviously the Virgin Birth is not a general principle. If, of the two, one must be designated a fact and the other a theory, would not the better linguistic usage make the Incarnation a theory to explain the fact of the Virgin Birth rather that the Virgin Birth a theory to explain the fact of the Incarnation?

What Is The Alternative?

Further, if the opponents of the Virgin Birth wish to call it one of several permissible theories, would they care to specify what the other theories are? Presumably some would suggest that Joseph was the natural father of Jesus; but this is precisely what both Joseph and Mary deny. Could Joseph and Mary have invented such a lie? To avoid this suggestion, it would no doubt be necessary to regard Matthew and Luke as untrustworthy: more of this in a moment. There is also the theory that Mary gave herself to some Roman soldier. This shocking notion apparently satisfies the specifications of the document, for it states that ministers are “worthy of all confidence and fellowship,” “whatever theories they may employ to explain” these facts and doctrines. In this way the position is defended that belief in the Virgin Birth is not essential to ordination.

Incarnation Also Incredible?

Now, what if Matthew and Luke are untrustworthy? Suppose they just improvised the story of Jesus’ birth, shepherds, angels and eastern Magi. Such was the view of Bruno Bauer. But if this is the case, what reason has anyone for believing in the Incarnation while rejecting the Virgin Birth? In both Gospels the two are inseparable parts of one account. Why then should one strand of the account be thought trustworthy and the other not? Why call the Incarnation a fact and the Virgin Birth a [scarcely] permissible theory? They are both from the same source. Would it be more difficult for a historian like Luke to ascertain the fact of the Virgin Birth than the theory of the Incarnation? On the assumption that the Virgin Birth was an actual event, it seems to present far less difficulty to the historian. Or, is it the assumption, not to be brought into question in this scientific age, that the Virgin Birth could not possibly have occurred? But the Incarnation is just as miraculous, just as scientifically impossible, as the Virgin Birth. Indeed, what with all sorts of biological surprises, a virgin birth seems even less impossible than the incarnation of Deity in human flesh. Has God actually become man? Incredible!

But both doctrines come from the same source. And it is the only source. If Paul and John are silent, at least every New Testament writer who mentions Jesus’ infancy at all insists on the Virgin Birth. Why then should a Christian believe the greater miracle and stumble at the lesser? The infidel who rejects both is at least consistent. The orthodox Christian who accepts both is consistent. But what can be said of the logic of one who tries to hold to an Incarnation without the Virgin Birth?

Late in time behold Him come,
Offspring of the Virgin’s womb:
Veiled in flesh the Godhead see;
Hail the Incarnate Deity.

Gordon H. Clark, Ph.D., is in the front rank of evangelical philosophers today. He is Chairman of the Department of Philosophy at Butler University, Indianapolis. His publications include A Christian View of Men and Things, A Christian Philosophy of Education, and Readings in Ethics, which he co-authored with Dr. T. V. Smith. His comprehensive survey of the history of philosophy, Thales to Dewey, will be published in January by Houghton Mifflin Company.

Review of Current Religious Thought: November 26, 1956

The present day stream of literature in Europe dealing with religious and theological questions is best described as overwhelming. It appears that almost all the questions of the previous era are again being considered; also those that were given little attention by the past generation.

Restricting ourselves on this occasion to the dogmatical literature, we refer first of all to newly published dogmatical works such as: Werner Elert (Lutheran), Der Christliche Glaube, 1940; P. Althaus (Lutheran), Die Christliche Wahrheit, 1948; Th. L. Haitjema, Dogmatiek als Apologie, 1948; H. Vogel, Gott in Christo (1000 pages); O. Weber, Grundlagen der Dogmatik, Vol. 1, 1954 (a second volume will follow); H. Diem, Dogmatik, Ihr Weg zwischen Historismns und Existentialismus, 1955. In addition, not to mention more, two volumes of Barth’s Kirchliche Dogmatik (IV, 1 and IV, 2) appeared in 1953 and 1955.

¶ Alongside the Protestant activity there is a profuse stream of Roman Catholic dogmatical publications, some dealing only with particular subjects, some covering the whole field. Important particular studies are those of W. Stahlin, Allein. Reckt und Gefahr einer polemischen Formel, 1950 (dealing with the “sola Scriptura, sola gratia, sola fide” doctrines); and M. Lackmann, Sola Fide, Eine exegetische studie uber Jacobus 2 zur reformatorischen Rechtfertigungslehre, 1949. With respect to comprehensive Roman Catholic dogmatical works, a dogmatics (succeeding the old works of Scheeben, Pohle, Bartmann and Diekamp) is in the process of being published by Michael Schmaus, whose pen has already produced the volume on Mariology (1955).

In the Netherlands the beginning of a new dogmatics by P. Schoonenberg has been published under the title: Het Geloof van ons Doopsel (Vol. I, 1955; II, 1956). This is an important contribution because Schoonenberg is one of the most brilliant representatives of the so-called “New Theology,” a movement which arose in France about 1942 and which is letting itself be heard at the present time. This movement has given a different version of the relation between nature and grace than that found in the traditional Roman Catholic theology, as well as a trenchant analysis of the influence of philosophy on scholastic thought. Without speaking of a radical revolution, one can say that through this “New Theology” the controversy between Rome and the Reformation has taken on new aspects, especially since the criticism made by the Reformation was narrowly connected with the dualistic Roman Catholic vision of the relation of nature and grace. An important point in the discussions is the evaluation of the already famous papal encyclical of 1950 (Humani Generis), in which the new streams of irenism and existentialism were rejected, but in which also a warning was sounded against a relativizing of dogma and an underestimation of the significance of Thomas Aquinas. In spite of the fact that many were of the opinion that the “New Theology” was condemned by this encyclical, the representatives of this theology, through many publications, are playing a very important role in current discussions. We see in this movement one of the important phases of contemporary Roman Catholic thought.

¶ In addition to the literature concerning “Humani Generis” and the “New Theology”, the fixation of the Marian dogma of 1950 (the assumption of Mary) has received special attention. The interest here undoubtedly centers around an infallible proclamation (ex cathedra) because it is declared that whoever denies or doubts this dogma “has totally fallen away from the divine and catholic faith.” A very orientating study has been published by F. Heiler: Das neue Mariendogma im Lichte der Geschichte und im Urteil der Oekumene, 1951. It contains the views of many scholars with respect to this new dogma, including, among others, that of B. E. Mascall (Anglo-Catholic). From all sorts of angles the question is discussed as to the deepest meaning of this new dogma concerning Mary. It appears very clearly that the intention is not to deify Mary. The interest turns rather on the share that Mary (as creature) has in the redemptive work. In this light the Marian dogma takes on its distinct significance at the peak of the Roman Catholic system, because precisely this share of Mary is connected with her physical glorification in heaven.

Although in the above-mentioned “New Theology” new perspectives are visible in the Rome-Reformation controversy, this new Marian dogma has again pointed up the conflict in spite of all the attempts by Rome to demonstrate that its Mariology in no wise constitutes a threat to the glory of Christ as our only Redeemer. Already before 1950 there were signs pointing to the fact that the proclamation of the assumption of Mary would not yet mark the end of the Mariological development. We think of the feelings (not yet firmly established) concerning Mary as participating, not only in the subjective redemption (the distribution of the treasures of Christ), but also in the objective redemption. This dogma is at present not yet fixed, but already studies are appearing under titles such as: Mary as Co-Redemptress alongside Jesus our Lord. It is understandable that in this development there is a constant demand from the Reformation camp for scriptural proof. But tradition plays such a powerful role here that in the proclamation of 1950 of Mary’s assumption, no scriptural proof is given, and the only texts appearing in it are the citations to be found in the church fathers. The power of the Reformation remains here also the power of the “sola Scriptura”!

¶ Besides that already mentioned, there is in continental theology a many-sided interest in the theology of Luther. Excellent studies have been made, e.g., W. von Lcewenich, Theologia crucis, 1954; idem, Luther als Ausleger der Synoptiker, 1954; J. T. Bakker, Coram Deo, Een Bijdrage tot het Onderzoek naar de Structuur van Luthers Theologie, (dissertation at the Free University) 1956; R. Prenter, Spiritus Creator, Studien zu Luthers Theologie, 1954 (translated from Danish into German). In these studies there is a continual discussion of the relation between Luther and Calvin, and this is understandable because there is a growing feeling that in spite of all their differences (e.g., concerning the sacraments), a deep unity in faith bound these two reformers.

¶ It is impossible in any respect to set forth in one “review” a complete survey of what is now in the center of interest in continental reflection. This incompleteness already appears in the fact that we have made no mention up to this point of the continuing discussion surrounding the theology of Karl Barth, who recently put his doctrine of redemption into print (IV, 1 and IV, 2). In commemoration of Barth’s seventieth birthday many articles and “Festschrifte” have reviewed his theology anew.

G. C. Berkouwer, Ph.D., is Professor of Systematic theology, Free Universty of Amsterdam.

News about North and South America: November 26, 1956

Lutheran Merger

Representatives of four American Lutheran bodies, with a combined membership of more than 2,861,000, will meet in Chicago on December 12–13 to begin conversations toward organic union.

The denominations are the United Lutheran Church in America, Augustana Lutheran Church, Finnish Evangelical Lutheran Church (Suomi Synod) and American Evangelical Lutheran Church.

All Lutheran denominations in America were invited last December to “consider such organic union as will give real evidence of our unity in the faith.”

Three other Lutheran bodies now engaged in negotiations for a separate merger said they will be “unable to participate in the meeting, whose sole stated purpose is to consider organic union.” They are Evangelical Lutheran, American Lutheran and United Evangelical Lutheran.

Also absent from the unity conference will be the Lutheran Church-Missouri Synod, the Wisconsin Synod and the Norwegian Synod. They declined the invitation on the grounds that they cannot discuss organic union before doctrinal agreement has been reached.

Baptists Add Colleges

A trend toward establishing Southern Baptist colleges in large cities will result in the opening of perhaps 12 new schools in the next 15 years.

(Records show that it costs about half as much per student to operate a college in a city of over 50,000 population).

R. Orin Cornett, executive secretary of the Southern Baptist Education Commission, said some of the schools will be junior colleges and universities.

The plans, hailed in many quarters, aren’t meeting with approval everywhere. Dr. W. A. Diman, executive secretary of the Chicago Baptist Association of the American Baptist Convention, denounced the move to Chicago and the North as “a bad case of bigitis.”

Dr. Diman, who said Southern Baptists intend to start 60 new churches and open a theological seminary in Chicago, said such action may “further divide a badly-splintered Protestantism here.”

(The University of Chicago has offered a 150,000-square-foot area on its campus to American Baptist Convention officials for headquarters of the denomination. Adoption or rejection will be decided at the annual meeting in Philadelphia next May.)

Major Religious Trends

Intense interest in the Bible and increased interest in theology on the part of laymen are among the major religious trends of the past 10 years, Dr. L. Harold DeWolf, of the Boston University school of theology, said recently. Dr. DeWolf, speaking to deans of Methodist pastors’ schools at Dickson, Tennessee, also noted that “extreme controversy” among theologians has given way to “a mood of mediation and communications and conciliation.”

He added:

“It was only a few years ago that theologians couldn’t understand each other and didn’t want to.”

The Bible, he said, occupies a place of greatly enhanced esteem and influence over previous years.

“There’s a new and increasing hunger for real biblical learning,” Dr. DeWolf asserted.

Unhappy Liquor Stores

God works in mysterious ways His wonders to perform!

Church folk of Hamilton County, Tennessee, decided they wanted to vote Chattanooga’s 54 legal liquor stores out of business.

The Christians organized under the leadership of Major General Paul H. Jordan, who is retiring as leader of Tennessee’s National Guard in order to give more time to the three rural Methodist churches he is pastoring.

Sufficient signatures were obtained for a referendum, but Jordan, using the military’ tactic of surprise, kept the wets guessing as to when the vote would be called. The drys reportedly favored a special referendum because of the heavy vote in “controlled” wards on general election days. To offset this planning, the wets got some signatures of their own and filed for an unprecedented referendum to be held on November 6, with a big vote assured by the Presidential election.

The battle about bottles began, with the liquor store operators catching it from all sides. They had to finance the wet campaign. Political leaders of one party, with the “say so” on retail licenses, put the squeeze on them for funds. The other party, irritated about the money given to the opposition, passed the word their followers would vote dry unless contributions were forthcoming.

J. B. Collins, staff writer for The Chattanooga News-Free Press, said the liquor dealers, fearful of being drained by politicians and then being voted out of existence, were in a sad plight … somewhat like the farmer who knocked down a hornets’ nest while trying to beat out a grass fire around his barn. He didn’t know whether to fight fire or swat hornets.

Then came the vote. With well-organized church support, the drvs collected 29,704, and the wets trailed with 27,180. The wets asked a court injunction to keep the election commission from certifying the results, on charges that phrasing of the ballots and vote machines was confusing. Chancellor J. Clifford Curry denied the injunction and the votes were certified.

The 54 stores have 90 days to liquidate their liquid.

This case may be the only one in history where whiskey stores asked for a referendum in which they were voted out of business.

Philadelphia Story

The New Berean Baptist Church is located in a section of Philadelphia where a large part of the population is colored.

Eighteen months ago the church called as its pastor the Rev. David E. Gregory, 40, a graduate of Southern Baptist Seminary in Louisville, Kentucky.

He believed in ministering to the people of his community, no matter what their color. In 1955 about 30 per cent of children in the Vacation Church School were colored. This year, a Negro minister was invited to participate in the Vacation School program. Another adult Negro worker was enlisted.

The enrollment was 194 children, and 80 per cent of them were Negroes.

Deacons of the church became alarmed at the trend, especially when Negroes began attending the worship services. A questionnaire was sent out by the deacons to the membership, asking three questions:

First, should the church seek members among the Negro race?

Second, would members be willing to receive Negroes into the church if they applied?

Third, would the present members remain in the church if Negroes were received?

To the first question, most members said they would not seek Negro members, but would not reject those who applied of their own volition. A majority replied in the affirmative to the second. In answering the third, 31 said they would leave and over 50 said they would stay.

The deacons then sent out a letter to the congregation stating that the church policy would be neither to seek nor admit Negroes to membership. A special meeting of the congregation was called. Mr. Gregory said that according to the church constitution the deacons could not formulate a policy for the congregation. Deacons pressed for a vote to uphold their stand. The church constitution required a month’s notice before a vote could be taken on a change of policy and said a two-thirds majority vote of those present was necessary in order for it to become a law of the church. A majority endorsed the deacons’ stand when a vote was taken.

Mr. Gregory resigned as pastor.

Integration problems, seemingly, are not confined to the South!

R.E.G.

Milestone In Mexico

The year 1957 will mark the 100th anniversary of Benito Juarez’s “Reform Constitution of 1857,” a milestone in Mexico’s struggle to achieve civil and religious liberties.

Appropriate ceremonies throughout the republic will celebrate the occasion.

The Reform Constitution opened the doors to Protestant missions and introduced evangelical Christianity to the people of Mexico, after 300 years of domination by the Roman Catholic clergy.

Benito Juarez, described by Stuart Chase (author of Mexico—A Study of Two Americas) as “perhaps the greatest name in Mexican history,” was a full-blooded Zapotec Indian from the state of Oaxaca. He was educated, first for the priesthood and later for the bar, becoming Minister of Justice and eventually Constitutional President of the Republic.

As president, he legislated against the special privileges of the military and the clergy, confiscating vast land holdings of the church valued at $125,000,000. Into his Reform Constitution he wrote the laws which decreed the separation of Church and State, severed relations with the Vatican, placed priests under civil authority, closed parochial schools and made the state responsible for the education of all children, forbade churches to own property, prohibited foreigners from officiating as priests or ministers, reserved the right to perform marriages and burials, and guaranteed liberty and equality for all religions.

His efforts were interrupted by foreign (French) intervention and the ill-fated empire of the Hapsburg Archduke Maximilian. Juarez died in Mexico City on July 18, 1872, before his program was carried into effect.

Thirty years of dictatorship under Porfirio Diaz further delayed the reforms. It was not until “The Revolution of 1910,” which overthrew Diaz, and “The Constitution of 1917,” which embodied all of the major tenets of the first reform, that Juarez’s dream of religious freedom for the common people was realized.

It is within the framework of this constitution that modern missions and churches operate today in Mexico.

Since the constitution forbids churches to own property, land and buildings for mission schools and hospitals are held in the name of legally constituted holding companies composed of individual missionaries and Protestant Mexicans.

When some of the mission schools were closed, student homes and hostels were opened, providing dormitory facilities under Christian supervision for Protestant young people attending nearby government schools.

Since no foreigner may be a minister or priest, only native-born Mexicans are pastors of the churches and only they may officiate at the sacraments. Foreign evangelistic missionaries, however, are allowed to preach, to hold special services and to engage in personal work—completely unmolested.

Celebration of the centenary of Juarez’s reforms is expected to be bitterly opposed by anti-Protestant church leaders, and some observers predict that the occasion will be used as a pretext for the Catholic church to make an open bid at regaining some of her former prestige and power. Should this occur, trouble undoubtedly will ensue.

But Juarez evidently thought the reforms were worth any trouble involved. He said, “Upon the development of Protestantism largely depends the happiness of our country.”

J.H.R.

Faithful And Fruitful

The Rev. David Finstrom had two great assets when he arrived in Venezuela in 1899—faith in God and willingness to serve.

He began his pioneering work in La Victoria, Aragua.

At the beginning of the century, when a great battle during a civil war was fought in La Victoria, he and his wife did everything they could to help the people. They cared for the wounded and dead.

As a reward, Grab J. V. Gomez, when he became president of the country, granted Mr. Finstrom a personal right to address the Congress of Venezuela. Gomez, a tyrant for 26 years, was a great admirer of the missionary. A mistress of the president was converted under the preaching of the faithful servant.

Mr. Finstrom lived to see the small beginning grow into churches and conventions of churches, with thousands of believers. A Bible Institute was founded. In 1914 he published the first issue of his paper, El Faro Evangelico (The Evangelical Beacon), which spread throughout the country.

The 57 years of fruitful service came to an end recently when he died in Palo Negro, Aragua State. His widow survives.

P.N.T.G.

Tongue In Cheek

Twenty-three Protestant ministers of Mount Ida, Arkansas, have proposed, with a trace of sarcasm, that speeding, theft and prostitution be legalized and taxed for revenue in the state.

The clergymen attacked arguments that “drinking and gambling should be legalized because people are going to do them anyway,” and said, “it is just as consistent to legalize and collect taxes” from other vices.

Bible And Flag

The Woodmont Kiwanis Club of Nashville, Tennessee, is sponsoring a drive to place a Bible and American flag in every home of the city.

Profits will be used to buy recreational equipment for church orphanages.

Offhand, the combination appears to be the world’s best buy!

Predestination

Clergymen as a group are “not good, safe drivers,” in the opinion of M. L. Allison, accident prevention department of Employers Mutual Casualty Company, Charlotte, North Carolina.

“Most clergymen drive like they are going to a fire,” he said.

Digest …

Dr. Harold J. Ockenga honored on 20th anniversary as minister of famed Park Street Church in Boston, Massachusetts … A. F. (Tex) Keirsey, church editor of Amarillo (Texas) News-Globe, wins 1956 Press Award of Baptist General Convention of Texas.

Rep. Ruth Thompson (R-Mich.), defeated at polls on November 6, seen working cheerfully as volunteer at Washington, D. C. Central Union Mission on November 7 … Superior Court Judge in Montreal, Canada, rules testimony not acceptable from witness who does not believe in heaven and hell … The Rev. H. Lawrence Love, Jr., pastor of Bethany Presbyterian Church, Fort Lauderdale, Florida, appointed associate executive director of World Evangelical Fellowship.

Baptist General Convention of Texas approves record $10,000,000 budget for missionary work during year.

Billy Graham speaks to over 7,000 in Moody Church auditorium and overflow halls. Service relayed to seven other churches … Mrs. Billy “Ma” Sunday, 88, widow of noted evangelist of 1920’s, elected president of Winona Lake (Indiana) Bible Conference.

Britain and the Continent News: November 26, 1956

‘Uneasy And Unhappy’

The respected voice of Dr. Geoffrey Francis Fisher, Archbishop of Canterbury, was heard in the House of Lords on the Anglo-French attack of Egypt.

“Christian opinion,” he said, is “terribly uneasy and unhappy. We cannot ignore the fact that the President of the United States thinks we have made a grave error, that world opinion on the whole—almost entirely—is convinced we have made a grave error.”

The Anglican Primate said he spoke “with fear and trembling.”

In Berlin, Bishop Otto Dibelius, head of the Evangelical Church in Germany, expressed great concern over Near and Middle East events through letters to British and French church leaders.

12 Days Of Life

Hungarian churches were making big plans when their brief hours of freedom were cut short by Russian butchery.

Bishop Lajos Ordass, imprisoned in 1948 on trumped-up charges, was reinstated as active head of the Lutheran Church of Hungary after the resignation of two communist-sponsored bishops.

He put into immediate practice the teaching of Jesus to “love your enemies, bless them that curse you, do good to them that hate you and pray for them which despitefully use you and persecute you …”

He sought to aid dependents of former church leaders.

New elections were planned—to replace all officials of the Reformed and Lutheran churches who received their posts after 1948. Many churchmen known for their collaboration resigned.

Church schools and-other institutions were to be reopened.

Millions of tons of food and clothing arrived from friendly countries and relief centers were opened.

Josef Cardinal Mindzenty, Primate of Hungary liberated by the rebels, called on the United Nations and the world for support.

The revolt seemed destined to succeed on October 31—Reformation Day. Then, during the night of November 3–4, the vanguard of a massive Russian force of 200,000 men and 5,600 tanks, supported by squadrons of bomber planes, launched a surprise attack on Hungary. Almost defenseless people were slaughtered like cattle.

(An American newscaster said Russia threw more armor against Budapest than U. S. General George Patton used in driving across France during World War II.)

Fighters for freedom put up stubborn resistance, but their cause was virtually hopeless. Millions prayed around the world.

Some Hungarian leaders were captured. Others took refuge in embassies or escaped across the border.

Twelve days had passed.

But in suffering defeat, Hungary emphasized to the world that Communism was crumbling around the edges. Hundreds of individual members left the party in European countries. Early returns from Italian regional elections showed heavy communist losses. Unrest was noted in East Germany.

And Russia looked around anxiously as she waited for the next shot.

Question In Norway

On January 25, 1953, a professor, Dr. Ole Hallesby, addressed the Norwegian people by radio with words which were to resound from one end of the country to the other.

He asked:

“How can you who are not converted go to bed calmly in the evening, not knowing whether you will awake in your bed or in hell?”

Testimony of several conversions was received as a result of the broadcast. Many newspapers, however, raged. One of the bishops of the Norwegian Church, Dr. Kristian Schjelderup, wrote a sharp article, denouncing the doctrine of eternal punishment as contrary to God’s love.

The debate raged until finally the question was put before the Government, as well as the Stortinget (assembly of the people). Views of all bishops and leaders of the two theological faculties were given.

As usual in such discussions, the controversy eventually subsided, with both sides holding to original beliefs.

But new fuel has been added to the fire.

A well-known Christian layman, manufacturer Otto Langmoen, made public a letter in which he declared himself unwilling to represent his local congregation at an all-diocese meeting—where Bishop Schjelderup was listed as one of the preachers.

Mr. Langmoen said it was a matter of conscience and cited Scripture to support his views.

Theological sides again came to life, with the press serving as a gleeful go-between for their eager readers.

The diocese meeting was held. Participation was great, and Bishop Schjelderup was elected chairman of the assembly.

Front page headlines next day said there would be no fight within the church after all.

But Norwegians long will remember the professor’s blunt question!

T.B.

Reds Razing Old Church

Historic Holy Spirit Church, dating back to the 13th century, is slated to be razed in Magdeburg, Germany (Soviet Zone), despite protests by the Evangelical Church of Saxony.

The church, considered one of the finest specimens of Gothic architecture in Germany, will mar the looks of a new city hall due to be built on an adjacent site, according to the Communist city planners.

Heavily damaged during World War II, the church was the first worship center to be rebuilt in Magdeburg after the end of fighting. Many foreign churches contributed to the reconstruction cost.

Significance of the razing, in the opinion of church leaders, can be traced to the fact that the Evangelical Church in Germany designated Magdeburg as the 1956 “City of Church Reconstruction.”

Some 275,000 of Magdeburg’s 337,000 residents are Protestants.

Powers Of Violence

The world is afraid of its own powers of violence “and can only be saved by suffering and forgiving love,” Dr. Martin Niemoeller, president of the Evangelical Church of Hesse-Nassau in Germany, told 9,000 at a Reformation rally in Kiel Auditorium, St. Louis, Missouri.

In a reference to the H-bomb, he said, “Like Peter and John, we are tempted to bring down the fire of heaven upon the evildoers,” but warned “the danger is that we shall love our own truth and our own way and not put our trust in God.

“We must not give ourselves to our own ideas and our own beliefs, for both are dangerous, but we must remember that God’s promise to His children stands. Christ is the way, the truth and the life for a world in which men are caught in the nets of pride and despair.”

(On December 6, New York University will present Dr. Niemoeller with the University Medal, its “highest award to distinguished people.”)

Africa + Asia + Australia News: November 26, 1956

Action In Burma

A plan for the Burma Baptist Convention to take over duties previously handled by missionaries was approved by delegates to the 88th annual meeting in Rangoon.

Proposed by the missionaries themselves, the plan has a goal of making Baptist work in the country self-supporting, self-directing and self-propagating.

Main points of the agreement deal with the turning over of church properties on the mission field “to the appropriate holding bodies representing the indigenous Christian community,” assigning to the convention the responsibility of determining the number of missionaries needed in Burma, and giving the convention the major responsibility for financial needs.

Prime Minister U Ba Swe, in an address to the meeting, emphasized the guarantees of religious freedom in Burma.

‘Mistaken Policy’

A decree ordering full freedom of religion throughout Communist North Vietnam has been issued by the Council of Ministers.

The order reportedly corrects “a mistaken policy of the government in the past.”

North Vietnam is the first Asian Communist nation publicly to proclaim deviation from the Moscow line. It is also the first to admit the existence of anti-religious persecution within its boundaries.

From time to time, the Hanoi Radio has broadcast statements claiming that all religious groups in the country enjoy full liberty, despite reports to the contrary. Most of the North Vietnamese are Buddhists. The Christian minority is predominantly Roman Catholic. A majority of the Christians fled to the South after partitioning of the country.

“Freedom of religion must be strictly respected,” the new order declared. It specifically directed that the “unjustified” house detention or “unlawful” arrest of religious personnel be abolished.

Communist authorities in North Vietnam 17 months ago issued a decree of religious freedom which nevertheless provided many loopholes for persecution. One of the loopholes was the proviso that “when they preach, ministers of religion must impress on their flocks … respect for the democratic authorities and the laws of the Democratic Republic of Vietnam.”

Another was a clause which said “the law will punish everyone who uses the pretext of religion to attack peace, unity, independence and democracy, to make propaganda for war, to break popular opinion, to keep believers from their duty as citizens, to attack other persons’ freedom of belief and thought, or to commit any other violation of law.”

These provisions were subject to communist interpretations that made religious groups especially vulnerable to attack.

Property confiscated during the land reform movement “will be restored to owners,” according to Hanoi Radio. But it did not say whether this measure applied to church-owned property.

The new decree may contain hidden implications, but for the moment Christians are grateful for the tiny crack of religious freedom in the Bamboo Curtain.

Turn About

Christian missionaries in India, who have been the target for much government criticism in recent months, received warm praise recently from Gov. K. N. Munshi of Uttar Pradesh.

At celebrations marking the centenary of the Methodist Church in southern Asia, he lauded missionaries for a century of “useful educational and humanitarian work. Above all, by the impact of their work, they have imparted a keener sense of mission to other religious and philanthropic bodies.”

Gov. Munshi said the “comparatively small Christian community of India” (5,000,000 Protestants in population of 400,000,000) had taken its full part in national life.

“Many Christians participated in the struggle for freedom,” he said, “and many now bear heavy responsibilities in this country.” He cited the role of Protestantism in “restoring to man his sense of individual dignity and freedom.”

The governor warned missionaries of all faiths, however, against an “active campaign of mass conversion” for social, political or economic motives. He said this could not be considered a “religious act,” and was bound to create resistance.

Scores of foreign Christians in India have been falsely charged with political activity and many have been sent home. Resident permits are extremely difficult to obtain, except in the cases of medical missionaries and other professional people.

Observers predict that the days of missionaries in India are numbered, but point out that God seems to be using the situation to make the Protestant Indian Church, under Indian leadership, stronger than it has ever been under foreign support.

Research In India

The National Christian Council of India has voted to establish a research center for the study of non-Christian religions in the country—especially Hinduism.

Dr. P. D. Devanandan, visiting professor at Union Theological Seminary in New York, will be invited to serve as the center’s director.

A statement of objectives for the center said “it will be allowed from the beginning to develop its own atmosphere where a free intercourse between scholarly Christians and leading non-Christians may take place.”

Religious Freedom Asked

Full religious freedom was given major emphasis in a document drawn up in Singapore by the Malayan Christian Council as a guide to the kind of country Christians want Malaya to become when it receives its independence from Great Britain next year.

“It is significant that the question of religious freedom has been given careful consideration by many Asian nations in recent years, notably India and Pakistan in their final constitutions and Indonesia in provisional constitutional proposals,” the Christian Council said.

“In all these,” the Council added, “there is careful protection of minorities in fundamental freedoms and the giving of full religious freedom to all residents of the country.”

Christians are a minority in Malaya.

Jerusalem + Judea + Samaria News: November 26, 1956

Paul Walked Here

Several threads of biblical history were woven together recently when the Stoa of Attalos was dedicated by the American School of Classical Studies as the Museum of the Agora of Athens.

(The “Agora” is the “market” where Paul “disputed daily” with the philosophers of Athens during his short stay in the city.)

Excavation of the Agora was undertaken by the school in 1931 and has continued to the present, with a five-year break during the war years. The 25-acre site formerly housed some 5,000 people.

East, west and south boundaries have been brought to light in the largest part of the excavation. Still to be explored is the north side, where the “painted Stoa”—birthplace of the Stoic school of philosophy—is to be found.

Discoveries now being studied include the ruins of the law courts, the Mint, the concert hall (Odeion) and the public library of ancient Athens. A broad road passing diagonally through the Agora was the one used once a year by the Panathenian Procession on its way to the Acropolis.

The Agora was surrounded by “stoas” (shed-like buildings with deep porches). Bordering the square on all sides, these buildings provided sunshine or shade, according to the needs of the season.

The Stoa of Attalos, on the east side of the Agora, has been reconstructed on the original site in the original design. Attalos II of Pergamum built the Stoa. Pergamum, which later became the seat of the “Emperor-cult” for the Roman province of Asia, was called “Satan’s seat” by the Lord.

Within the Stoa are housed the finds from the excavation: some 65,000 catalogued objects, along with 100,000 coins, great masses of pottery, ancient sculpture, inscriptions on marble, bronze voting ballots, water clock from the law courts and elaborate machines for selecting civic officials by lot.

Now, after 19 centuries, followers of the Bible can visit the place where Paul encountered the philosophers of ancient Greece and where he was sent to be tried by the Aeropagus.

G.A.H.

Scroll Revelations

The radiant beauty of Sarah, wife of Abraham and mother of Isaac, is noted in an excerpt of a Dead Sea Scroll made public in Jerusalem by the Hebrew University and the Institute of the Shrine of the Book.

Badly preserved and very brittle, the 2,000-year-old Aramaic-written scroll is the last of seven found in the Qumran caves of the Judean desert in 1947 and acquired by the university.

The excerpt enlarges on the story of Abraham’s journey to Egypt with Sarah, as related in Genesis, Chapter 12. Just before entering Egypt, Abraham persuaded her to pose as his sister, according to the biblical account.

Abraham, in the biblical story, said:

I know that you are a woman beautiful to behold; and when the Egyptians see you, they will say, ‘This is his wife’; then they will kill me, and keep you. Say you are my sister.”

The newly-deciphered scroll gives this description of Sarah:

“And how beautiful the look of her face. And how fine is the hair of her head; how fair indeed are her eyes and how pleasing her nose and all the radiance of her face.

“How beautiful her breast and how lovely all her whiteness. Her arms goodly to look upon and her hands how perfect. How fair her palms and how long and fine all the fingers of her hands.

“Her legs how beautiful and without blemish her thighs. And all maidens and all brides that go beneath the wedding canopy are not more fair than she. Above all women she is lovely and higher is her beauty than that of them all, and with all her beauty there is much wisdom in her. And the tip of her hands is comely.”

The scroll then gives Abraham’s account of how his fears about Sarah’s beauty were justified, when the Pharaoh Zoan heard she was “very beautiful,” had her brought to him, “marveled at all her loveliness and took her to him to wife,” unaware that she was the wife of another.

Abraham tells in the scroll how he prayed that God would show His “mighty hand” and descend upon the Egyptian king and “all his household and may he not this night defile my wife.”

Biblical accounts say that God afflicted the Pharaoh with plagues and “most grievous stripes.”

The scroll quotes Abraham as saying: “That night the Most High God sent a pestilential wind to afflict him (Pharaoh) and all his household, a wind that was evil. And it smote him and all his house and he could not come near her nor did he know her.”

Abraham’s account ends with a description of how, after two years, the ruler of Egypt sent for him and restored his wife, asking him to pray that the plagues might cease.

As the Bible relates, he tells how he was permitted to leave Egypt “exceedingly rich in cattle and also in silver and gold.”

News Report: Conflict of the Gospel with Paganism, November 26, 1956

WORLD NEWS

Strong Communist Thrust In Italy

The biggest Communist Party in the Democratic West exists today in Italy.

What causes have given rise to such a strong communist movement, with a membership of over 1,250,000 members? Youth organizations and fellow-travelers boost the total past 2,000,000.

Historical Causes

The fact that Italy is 99 per cent Roman Catholic accounts for much. For long generations, especially since the Counter Reformation, the Italian people have been nurtured with a religious system and doctrine which in denying freedom of investigation has deprived them of an effective sense of personal responsibility. This facilitated the rise of a formalistic and hence anti-democratic mind (for democracy requires freedom of thought and speech). In addition, the Italians were governed till 1870 by a number of absolute monarchies. They were kept bereft of many civil rights; to speak of freedom and democracy was a crime. This antidemocratic stream provided the cadres of Fascism, just as today it provides the cadres of communism. At the end of World War II, when Fascism collapsed, many leaders and members were accepted into the Communist Party. Entire brigades of fascist militia entered communist organizations.

Economic Causes

Poverty in Italy is a chronic disease. Many factors contribute to its permanence: shortage of resources, unemployment, underemployment, overpopulation and the egotism of privileged classes. These factors induce a large mass to long for an overthrow of the present situation, and to look at the Communist Party as the only agency able to operate such a change.

Political Causes

The powerful Soviet Union, reaching with her satellites to the borders of the peninsula, suggests to the majority of Italians a defensive attitude, but it excites in a strong minority feelings of attraction. Moreover, the overflowing of the Catholic Church into the political field has given rise to a revival of anti-clericalism, pushing many categories of Italians, especially intellectuals, into the hands of Communists.

Accidental Causes

When, in 1944, the new Italian nation was rising from the ashes of war, Russia first gave recognition, and Signor Togliatti, most skillful leader of Italian communism, entered into the first democratic government. Communists remained in power until 1947, with the approval of the Allied Control Commission. This meant placing communist leaders in many administration key-posts. Besides, the Communists have until now enjoyed full support from the Socialist Party, with which they signed an agreement for unity of action.

Signor Togliatti and his Etat Major, re-entering into Italy at the back of Allied Troops, after having been long catechized in Soviet Russia, were able to draw an unimaginable profit from all these historical, economical, political and accidental causes. They set up a model Party organization, through which they could reach all kinds of classes of people, imbuing them with communist doctrine.

Fortress Of Communism

Within a short time there arose in Italy the strongest Communist Party in the West. The strength, more than in numbers, lies in the devotion of every member to the Party. The Marxist ideology has for them the appeal of a religion. Week by week they meet in their cells for indoctrination. Whether in their office or workshop, out in the country or in the market place, they are active propagandists. This zeal earned them 6,125,000 votes at the last general elections in 1953. Added to 3,450,000 votes gained by the Socialist Party of Signor Nenni, this represents 35 per cent of the whole Italian constituency.

Nevertheless, it is doubtful if communism could make such a thrust in Italy if it lacked certain means. Apart from funds from the Cominform agency, some export-import communist sponsored companies have been set up in Italy to monopolize commerce with countries behind the Iron Curtain. Communist countries do business with Italian firms through these companies only.

But the power of communism in Italy would not be so matchless without the handling of a mighty weapon—the Confederazione Generale Italiana del Lavoro (C.G.I.L.), the strongest labor organization in the land. Signor Di Vittorio, general secretary of the C.G.I.L. and president of the World Federation of Labour Organizations (communist), is one of the big bosses of international communism, frequently putting Italian Government in difficulty by strikes.

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

Outlook For Future

Is there an answer? Part of the answer to communism undoubtedly lies in the strengthening of democracy.

There is evidence of this axiom. In 1946, the allied Communist and Socialist Parties together reported 41 per cent of the votes. In 1948, after the Socialdemocrats of Signor Saragat left the Socialist Party for a coalition government with the Christian Democratic Party, the Social-Communists garnered only 31 per cent of the votes. But the Vatican-inspired Christian Democratic Party, having obtained the absolute majority, made the government its monopoly and did not always rule democratically. In some instances civil and religious rights were denied to citizens. Many acts of intolerance and religious persecution were carried out against Protestants. At the political elections of 1953, Social-Communists lifted their votes again to 35 per cent, while Christian Democrats fell to 41 per cent. In these circumstances a coalition of the democratic parties was necessary. Christian Democrats sought alliance with Social-democrats, Liberals and Republicans. At last a democratic government was set up. Since then the political situation in Italy is undergoing favorable evolution. In addition, the recent deconsecration of Stalin and the revelations of Khrushchev have inflicted a big blow on Italian communism.

For the first time a crisis is in the making within the communist movement in Italy, and is already reaching the communist constituency and the leaders too. In local government elections last May they lost a half million votes. The “Unita,” organ of the Italian Communist Party, has reduced its printing 21 per cent, while sales have declined 27 per cent. The Confederazione Generale Italiana del Lavoro is floating in bad waters. Workers are more and more giving credit to the free and democratic labor organizations (C.I.S.L., Christian Democrat and U.I.L., Social-democrat).

This crisis, however, may be just a “momentary bewilderment.” Communism is still powerful and Italian conditions are not much changed. Only a continuous, untiring effort to broaden the basis of democracy can save the Italian nation from the Communist threat.

The next 12 months will indicate if democracy is to be firmly established in Italy or if the Communist threat shall continue to hang upon her like a Damocletian sword.

R.T.

Book Briefs: November 26, 1956

Human Predicament

Christianity and the Existentialists, by Carl Michalson (editor). Scribner’s, New York, 1956. $3.75.

This book is made up of a very readable series of public lectures delivered at Drew University during the academic year 1953–54. Eight well-known scholars contribute as follows: Carl Michalson, editor, and Professor of Systematic Theology, Drew University, on “What is Existentialism?”; H. Richard Niebuhr, Professor of Theology and Christian Ethics, Yale Divinity School, on Soren Kierkegaard; John A. Mackay, President of Princeton Theological Seminary, on Miguel de Unamuno; Mathew Spinka, Professor of Church History, The Hartford Seminary Foundation, on Nicholas Berdyaev; J. V. Langmead Casserley, Professor of Dogmatic Theology, the General Theological Seminary, on Gabriel Marcel; Erich Dinkler, Professor of New Testament Literature, Yale Divinity School, on Martin Heidegger; Paul Tillich, University Professor, Harvard University on “Existentialist Aspects of Modern Art”; and Stanley Romaine Hopper, Dean of the Graduate School, Drew University, on “On the Naming of the Gods in Holderlin and Rilke.”

A certain arbitrariness in the selection of the existentialists under consideration was inevitable, as acknowledged by the editor, but as a service to the uninitiated, the book serves as a useful introduction to a philosophy made difficult not only because of its vocabulary and the importance of subjective moods of existentialists, but also because it is so contemporary. The aim of the book is further served well by the inclusion of a bibliography directing the beginning reader to additional sources.

Each writer sets out in brief compass some of the basic principles of the existentialist philosopher he is discussing, but it is not always apparent to the reviewer that the writers relate these to specifically Christian forms of thought and experience. In the opinion of the writer of this review, Professor Dinkler gives us the most explicit attempt in the latter by devoting twelve pages out of thirty to the relationship between Heidegger’s thought and Christian teaching. President Mackay’s essay on Michael de Unamuno proved to be the most vibrant of the book due first to Dr. Mackay’s personal acquaintance with Michael de Unamuno and Spanish life, and also the fact that for most of us this philosopher is a new figure.

After reading the book a Christian gets a sense of the acuteness of the problems of human existence in the face of the ultimate questions of human experience. Four of these stand out here, namely, the problem of guilt, the problem of communion, the problem of history and the problem of death. It is refreshing to find in these philosophers a disdain for the categories of Naturalism in terms of which an adjustment is sought to whatever happens to be the prevailing current in the cultural stream. It must be pointed out, however, that the contributors to this volume and especially the editor make clear the distinction between atheistic and metaphysical or theistic existentialism. Carl Michalson exhibits this contrast by the poignant use of an apt illustration from Kierkegaard. Man is shipwrecked at a point in the sea where the water is 70,000 fathoms deep. The atheistic existentialist suggests that man, in this predicament, will find his support in his thrashing about, whereas, the theistic existentialist will find his in the hope that while thrashing, his arms will encounter something outside himself for support.

Existentialism rubs the salt into the wounds of the human predicament, but where are the answers to the problems of human existence? One wonders whether answers are really possible within the framework of reference suggested in existentialism. For if as Heidegger writes, “… belief, not permanently exposing itself to the question and danger of unbelief, is no faith at all, but mere convenience and agreement with one’s self to keep the doctrine as to a comforting tradition” (p. 121), then the certainties of Christian experience based on justification by faith and union with Christ are not possible to the existentialist. If it is the prerogative of the existentialist to ask, but not to give, or find, answers to ultimate questions, then Paul Tillich is right in saying, “… I would agree that there is no Christian existentialism. There are many Christian existentialists; but insofar as they are existentialists they ask the question, show the estrangement, show the finitude and show the meaningless ness. Insofar as they are Christians, they answer these questions as Christians but not as existentialists” (p. 141). The assurances of genuine Christian experience will always prove a stumbling-block to philosophies not taking into account as final God’s intervention in history in redemption and the application of this by the Spirit in assured spiritual experience in the heart of the believer. No better expression of the problem of human existence on the one hand, and the resolution of the problem on the other, can be suggested than Augustine’s famous opening words in the Confessions, “Thou hast made us for Thyself, and our hearts are restless till they may have found their rest in Thee.”

SAMUEL J. MIKOLASKI

Divine Revelation

Exploring the Old Testament, by W. T. Purkiser. Beacon Hill, Kansas City. $4.50

Exploring the Old Testament comes as the answer to a need which has existed for a long time in the area of conservative scholarship for an introduction to Hebrew Scriptures at the undergraduate level. The panel of contributors to this work have sought to combine Old Testament introduction with the materials usually incorporated in Old Testament “book studies.” The editor has done his work so well that the volume gives no indication of its composite authorship nor of any essential differences of outlook among its writers.

A review of such a work can hope to do little more than indicate its general plan and to give its major characteristics. Sections 1 and 2 are basically introductory, dealing respectively with the themes, “This is God’s Word” and “Why the Old Testament?” These, along with Section 16, under title of “The Message and Meaning of the Old Testament” serve to acquaint the reader with the significance of the Old Testament for today’s Christian.

Sections 3 and 15 combine an analysis of the respective sections of the Old Testament with a survey of their meaning. These deal chronologically with Israel’s history, and after the events of 975 B.C. deal almost entirely with Judah’s history, except Section 11, “The Northern Kingdom and Its Prophets.” The volume includes two valuable appendixes, the first being designed to relate the chronology of the Old Testament to general world chronology; the second giving well-written summaries of the Old Testament books.

To characterize the work in detail would require more length than this book review permits. Some features, however, require special mention. First of all, Exploring the Old Testament is a good statement of the historic Christian position with reference to the Hebrew Scriptures. This statement is made from a generally affirmative approach, letting the Old Testament speak for itself and proclaim its own message. The writers show, however, an awareness of the critical problems which have been raised in connection with Old Testament studies and of the basics of so-called liberal Old Testament criticism. Its answer to the positions of liberal critical scholarship is two-told: that the Old Testament taken by itself fails to support these positions (i.e., that liberal criticism has forced its conclusions), and that the evidence for many liberal contentions is insufficient.

The volume embodies a valuable statement concerning such questions as the Old Testament canon, the versions and the New Testament use of the Old Testament. In addition to good basic statements upon these questions, there is an excellent bibliography by means of which the undergraduate teacher in biblical studies can expand the work of his classes as much as his program will permit and his needs will indicate.

The volume indicates an awareness upon the part of the writers of the significance of contemporary cultures for the understanding of Hebrew life and thought. The writers have a good knowledge of contemporary usages in Babylonian and Mesopotamian civilizations. Parallels in thought and practice are not minimized nor neglected by the writers, but rather, are shown for what they really were, namely survivals from an original disclosure of the Divine purposes—in fine, of an original Revelation.

The over-all impact of this work seems to this reviewer to be capable of summary in one word: appreciation. The writers have sensed the high significance of the Old Testament as divine Revelation. Their blend of comment and homiletics, their cross-referencing of Old Testament with the New Testament and their general attitude all work toward this objective. College student or intelligent layman will find this volume equally challenging. It is a significant addition to the literature of Bible-believing scholarship.

HAROLD B. KUHN

For Undergraduates

Exploring the New Testament, by Ralph Earle, Harvey S. Blaney, and Carl Hanson. Beacon Hill, Kansas City. $4.50.

This companion volume to Exploring the Old Testament is designed to meet a similar need, namely to be a “text for the required course in New Testament survey for lower division students in college.” Exploring the New Testament is similar in form to the earlier volume, seeking to compress the basics of New Testament introduction into three chapters, and then to expound in a topical order that which will reflect the general order of events described.

Chapter 1, “Why Study The New Testament?” is essentially hortatory: it seeks to inspire a love for the written Word and to cultivate an appetite for study of it. Questions of the extent and quality of inspiration are passed over briefly, with the emphasis being upon the message rather than the form of the New Testament Scriptures. This work then, assigns the home work for the study of apologetics rather than seeking to do its lessons for it.

The discussion of “The World Into Which The New Testament Came” (Ch. 2) seems unusually well-done; this reviewer would like to have had such an introduction to his undergraduate studies in New Testament. The same may be said of Chapter 3, “The New Testament Transmitted and Translated.” The writers have sought to broaden the base of New Testament study for undergraduates by filling the vacuum which the inter-testamental period seems too frequently to be.

The chapters dealing with the four Gospels present our Lord in a four-fold role: as Messiah-King, as Conqueror-Servant, as Son of Man and as Son of God. This division is, to be sure, not wholly original; but the manner in which the work of the four Evangelists is shown to present one outstanding portrait is unusual in books of this kind. The approach is affirmative; the writers indicate an awareness of modern liberal New Testament criticism, but in general take the approach that the interpretation of historic Christian faith presents the fewest problems, while many critical views are lacking in supporting evidence.

Taken together, the conclusions to the chapters dealing with Matthew, Luke and John (pp. 112; 185 ff.; and 224 ff.) afford an excellent over-all view of the events which tie together the Gospels and the remainder of the New Testament. From this, as well as from the manner in which parallel passages in the Synoptics are treated, the student can scarcely fail to gain the impression of “togetherness” which underlies the volume—and which is a wholesome relief from the excessive analysis which has plagued New Testament critical scholarship.

This same factor finds emphasis in the continuity which the writers trace in the several studies of the Acts of the Apostles, and of the Pauline, Johannine and Petrine literature. In a similar vein, the treatment of the Epistle to the Hebrews in the chapter “God’s Last Word to Man” (Ch. 13) pursues the method of relating the Old Testament to the New Testament and of discovering in both the Incarnate Word. The same may be said for the treatment of the Book of Revelation. Here the writer(s) treat with reserve the areas in which legitimate difference of opinion and interpretation exists among scholars, and lay emphasis upon the One who is revealed, and who stands supreme over angels, living creatures and elders.

The volume, Exploring the New Testament, maintains in fine balance a careful scholarly analysis and a spirit of reverent regard for the Lord and Mediator of the New Covenant. Historical and background materials are well written, and documented so far as is essential to keep the work in line with standard volumes of its kind. Footnotes are, in general, kept to a minimum.

This reviewer asked himself the question: Suppose that, prior to becoming acquainted with the New Testament itself, the book Exploring the New Testament came into his hands. What major thought would be in his mind as he read this work? The answer seems clearly this: Where can he secure a copy of

the New Testament of which Dr. Earle and his colleagues have written? To all who approach the matter in reverse, having first the New Testament, such a volume as this is of great value in making the Scriptures to be the object of earnest study.

HAROLD B. KUHN

Church In Politices

The Kingdom Without God, by Gerald Heard, Edmund A. Opitz and others, Foundation for Social Research, Los Angeles, 1956. The Powers That Be, by Edmund A. Opitz. Foundation for Social Research, Los Angeles, 1956.

Recently some laymen urged the union of two denominations because they would then be more able “to mold public opinion.” Their argument reflects the struggle being waged today to win support for ideas and causes.

But the laymen’s argument produces a disturbing question. What is the content of the Church’s message? Or to state it differently, what is the function of the Church’s voice?

As many evangelists see it, the Church is here to proclaim God’s saving grace in Christ and to teach all the things that He commanded. This teaching has many social implications, but it builds upon an individual experience of salvation. Regeneration occurs, then nurture and instruction. Since the proclamation of the Gospel is public, the world outside of Christ’s fellowship will be aware of Christian ideals and standards and will be affected by the attitudes and actions of faithful Christians in all areas of life.

There are many liberals in American Protestantism who construe the message and function of the Church differently. While in varying degree they may pay tribute to the need for individual salvation, they are engrossed in social improvement. To achieve this improvement, the Church must be expert in political and economic matters. Having decided on the best program available at the moment, the Church must have a powerful, united voice to sway public opinion. Then the Church depends upon the State to legislate and enforce the program.

Two booklets published by the Foundation for Social Research present the cleavage in American Protestant thought incisively. The larger booklet, “The Kingdom Without God,” bears the revealing subtitle, “Road’s End for the Social Gospel.” It contains essays by Gerald Heard, Edmund A. Opitz and others.

The essayists contend that the social gospel movement was “a first cousin to modern socialism” (p. i.). The older flag bearers were Washington Gladden and Walter Rauschenbusch; the newer ones, Reinhold Niebuhr, John C. Bennett, Liston Pope and Roswell P. Barnes. Social Action departments in the denominations and in the Federal Council of Churches were the centers of social gospel strategy. Their refuge and strength was in the enlarged use of government’s power according to their theories.

Mr. Opitz contributes more than others to the indictment of the social gospel movement and argues effectively for the “libertarian” case. “The role of governments is to protect individuals in their God-given individual rights” (p. 162). He deplores the popularity of the axiom that “political action, i.e., legalized violence, has an efficacy in human affairs far surpassing uncoerced, voluntary action” (p. 69). “Collectivism,” he avers, “in its many varieties, is the great secular faith of our time” (p. 78).

The other booklet, “The Powers that Be,” written exclusively by Opitz, presents case studies of the Church in politics. It exposes the one-sidedness of positions and pronouncements of the Federal Council and of its successor, the National Council of Churches, in questions concerning labor, the United Nations, and other economic and political issues.

The title page of both booklets lists the Foundation for Social Research “as a nonprofit corporation.” Its president is James C. Ingebretsen, 1521 Wilshire Boulevard, Los Angeles 17, California, at which address the booklets may be obtained.

CARY N. WEISIGER, III

Repentant Liberalism

Vocabulary of Faith, by Hampton Adams, Bethany, St. Louis. $2.50.

This little book, a series of popular messages on central Christian doctrines, could be mistakenly associated with the current revival of interest in the study of the theological key words of the Bible. In this respect the title is misleading.

Dr. Adams, distinguished pastor of Park Avenue Christian Church, New York City, teacher of courses in religion at New York City’s Union Theological Seminary and active representative of the Disciples of Christ in the ecumenical movement, confesses here a change in his own theological thinking (p. 113).

Against an apparent background of thorough-going liberalism, he now feels the language of the street cannot carry the Christian Gospel’s full weight of meaning (p. 7). In step with the repentant liberalism of today, he is ready to make fuller use of the once discarded vocabulary of faith.

On this basis the author proceeds in the course of 12 brief chapters, slanted particularly to the layman, to discuss such central doctrinal themes as: revelation, Christ, faith, God, the Holy Spirit, the atonement, reconciliation, redemption, resurrection, the Kingdom of God, the love of God, and grace. His point of departure in each instance is not the biblical witness but human experience, particularly the author’s own experience in counseling with those who “came to my study” (pp. 8, 9, 10, 23, etc.).

Some of the author’s ideas are: “Within their own experience, persons can have a positive revelation of God that is not traceable directly to God’s specific revelation” (p. 9); the early Christians called

Jesus Lord because “they could not believe in Jesus without believing in God” (p. 14); God is not to be thought of “as three separate, or even distinguishable, persons” (p. 52); faith that appropriates God’s forgiveness is “faith in God’s fatherhood that is inspired by Jesus’ death on the cross” (p. 64); we cannot be sure that anyone ever finally refuses to seek God’s forgiveness (p. 72); God’s forgiveness is “not an act but a quality of the love he gives to men” (p. 83); “many perhaps all, of the truest Christians have known themselves to be sinners ‘saved by grace’ ” (p. 116).

Although this is repentant liberalism, a chapter on sin is omitted.

Much could be said in appreciation of the book as far as it goes, particularly with reference to the author’s apologetic and his constant exposure of the inadequacy of contemporary secularism.

There are detracting oversights in printing: “Kupios” (p. 14), “authropos” (p. 27), “James S. Steward” (p. 51, f.n. 1), and “James Denny” (pp. 64 and 66, f.n. 1). There are inaccurate judgments: the Latin fathers are said to have written the historic creeds (p. 51); “nephesh” is said to indicate the principle of life which man as man possesses (p. 53); and a reference to the innate immortality of the soul is quoted without qualification (p. 92).

W. BOYD HUNT

Attractive Booklets

Booklets. American Tract Society, New York. 30c each.

These are five attractive booklets which a minister may desire to distribute to young Christians and others who desire knowledge of the subject treated. The first is “The Story of our Bible,” by Dr. David J. Fant. In simple and graphic form the study of the divine origin and growth of the Bible is told. Charts are given and there is a fine chapter on the scriptural portrait of Christ. The second booklet is, “The Spirit and Method of Bible Study,” by Dr. Wilbur M. Smith. This helpful booklet teaches the beginner how he may obtain the most out of the Scriptures. The third is a searching message to the minister titled, “Words to Winners of Souls,” by Horatius Bonar. This reveals the causes of an unfruitful ministry and indicates how one’s ministry may be enriched. The problem of prayer is dealt with in the fourth booklet, “Prayer,” by Dr. Samuel M. Zwemer. Along with suggestions regarding how to make prayer more effective, there is a brief exposition of the Lord’s Prayer. What to place in the hands of an inquiring Roman Catholic is sometimes a vexing problem. A fair presentation of the differences between Protestantism and Roman Catholicism is given in the fifth booklet, “Which Religion,” by Dr. George Wells Arms. It considers such doctrines as the Pope’s Infallibility, the Mass, Confessional, Indulgences, Purgatory and Mariolatry.

An Old Friend

A Dictionary of the Bible, by John D. Davis. Baker, Grand Rapids, Mich.

The Davis Dictionary of the Bible is not a new arrival but an old friend. It was in large measure the life work of Professor Davis who taught for many years at Princeton Seminary. The first edition appeared in 1898 and the fourth in 1924, about a year before Dr. Davis’ death. This fourth edition was reprinted seven times between 1924 and 1940; and it is a testimony to its enduring value that in 1954, thirty years after this edition appeared, the Baker Book House published this “photolith” reproduction which has been reprinted three times.

The reasons for the popularity of this Dictionary are briefly stated in the Preface to the original edition:

The book aims to be a dictionary of the Bible, not of speculations about the Bible. It seeks to furnish a thorough acquaintance with things biblical. To this end it has been made a compendium of the facts stated in the Scriptures, and of explanatory and supplementary material drawn from the records of the ancient peoples contemporary with Israel …

The serious defect in many of the books which have been written in recent years as “helps” to the study of the Bible has been that they have devoted too much time to theories about the Bible and have done this all too often for the purpose of imposing these theories upon the facts of the Bible. The facts remain the same; theories about them are often as ephemeral as they are various. Theories are discussed when it seemed advisable to do so. But they are distinctly secondary. It is also to be noted that Dr. Davis had the assistance of two of his distinguished colleagues at Princeton, Dr. George T. Purves and Dr. Benjamin B. Warfield.

Something should now be said about the second aim of Dr. Davis, to make the Dictionary a compendium “of explanatory and supplementary material drawn from the records of the ancient peoples contemporary with Israel.” It is quite superfluous to remark that archaeological research has made many and notable discoveries in the second quarter of the present century. Were Dr. Davis alive today he would make it his aim to incorporate them in what would be a fifth edition of the Dictionary. The present publishers have not deemed it advisable to revise the Dictionary in order to bring it up to date archaeologically. As to this two things are to be noted. The one is that the discoveries of the archaeologist, important and valuable as they are, concern the background and setting of Biblical history. They add nothing to the Biblical revelation per se. Helpful as they are in many ways they serve rather to show the vast difference between the religion of Israel and the religions of the peoples with which Israel came in contact. Furthermore, it must be remembered that many of the findings of archaelogy are inconclusive, that while it has solved some problems it has raised many others. The scroll of history which it unrolls before us is in many respects more obscure and fragmentary than we often realize.

Fifty years ago there were two main theories as to the date of Exodus. The one made Thothmes III the Pharaoh of the oppression, the other Rameses II, a difference of about two centuries. Dr. Davis advocated the later date, holding it to be in harmony with the facts given in the Bible. Other scholars held then and hold today that the earlier date is more probable. The question is much debated today. Many critical scholars hold that only a few of the Twelve Tribes ever were in Egypt, and the Conquest took place at several different times and from more than one direction, a view which is utterly incompatible with the facts stated in the Bible.

The distinction drawn by Dr. Davis between facts and theories is an important one. The Christian rejoices in every confirmation and illumination of the statements of the Bible which archaelogy has produced. But he does not accept these statements because the archaeologist tells him that he may do so, but because they are found in the Bible. And conversely he feels fully justified in rejecting the findings of the scientists when they contradict the statements of Scripture. Consequently, while we may regret that the archaeology of the Dictionary is not fully abreast of the clearest finding of the archaeologist, we welcome it and value it because it is primarily a dictionary of the Bible and not of speculations about the Bible and because a multitude of users have found its interpretations to be “sober, fair, and just.”

OSWALD T. ALLIS

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