“There is no possibility of demonstrating the existence of God … there can be no way of proving that the existence of a god, such as the God of Christianity, is even probable … no sentence which purports to describe the nature of a transcendent god can possess any literal significance … all utterances about the nature of God are nonsensical … to say that there is something imperceptible inside a man, which is his soul or his real self, and that it goes on living after he is dead, is to make a metaphysical assertion which has no more factual content than the assertion that there is a transcendent god … unless (the theist) can formulate his ‘knowledge’ in propositions that are empirically verifiable, we may be sure that he is deceiving himself.” Such are some of the statements made by Professor A. J. Ayer in his celebrated book Language, Truth, and Logic (which was first published in 1936 (second, revised, edition, 1946). If the contemporary linguistic philosophy, also known as logical positivism, of which Professor Ayer is so dynamic an advocate, is right, then it is folly for Christians to talk about God.

A vigorous criticism of the position propounded by Professor Ayer and others has now appeared with the publication of Dr. E. L. Mascall’s latest book entitled Words and Images (Longmans, 12s.6d.). Dr. Mascall complains of Professor Ayer that, “having made the apparently innocent and plausible assertion that all meaningful assertions must have some reference to experience, he then goes on to limit the meaning of experience in the narrowest and most arbitrary way to the experience of the bodily senses.” It is contended by Dr. Mascall that “the fundamental criterion of meaningfulness is not “sense-verifiability but intelligibility” and that “the intellect does not only reason, but also apprehends,” in fact that its function is contemplative as well as logical, and that “it is the neglect of this twofold functioning of the human mind that has so drastically impoverished the mental life of the modern world and has produced the glacial and spectral character of much modern philosophy.” The world of the linguistic empiricists is, he charges, “a world in which depth has been sacrificed to clarity, and in which nothing has any inside, a world in which there are no questions left to answer, not because they have all been answered but because they have been condemned as being no questions at all.”

The driving force behind this modern philosophical movement is discerned by Dr. Mascall as “an over-anxious determination to avoid the possibility of error even at the expense of a quite ruthless impoverishment of the range of human knowledge.” Over against this he sets “another ideal of knowledge as involving commitment, contemplation and penetration beneath the phenomenal level,” and in this we believe him to be undoubtedly right. The logical positivist must not complain if he is caught in his own net. If he dismissed all theological, ethical and metaphysical statements as meaningless and nonsensical because they fail to meet his requirements of verification, he must also renounce the concept of logic itself, for this too is something which is not demonstrable through the medium of sense-perception. And how, in accordance with his own principles, can he find a place for the imagination, the emotions and the dreams of men?

What, moreover, does he say about the amazing developments of modern nuclear physics, which is constructed upon a foundation, not of sensible phenomena, but of theoretical probability? “If,” says Dr. Mascall, “we try to interpret the statements of relativity or the quantum theory as statements about the world of sensible phenomena we shall be driven from one nightmare to another and shall finally abandon the task in despair. And then, if we believe that the world of sensible phenomena is the real world, we shall say that scientific statements are not about the real world at all. If, however, we believe that the real world is an intelligible world with a structure different from that of sensible phenomena, we shall see the statements of relativity and quantum theory as expressions of the kind of intelligibility that the real world has.” Dr. Mascall’s thesis is, in brief, that “it is of the essence of reality to be not sensible but intelligible.” With his insistence on the importance of intelligibility we are, of course, in agreement; but we question his wisdom in suggesting (if we have understood him aright) that the real world is something other than the world of sensible phenomena. We would prefer to say that the latter is an aspect, and only one aspect, of the former, and that the information it imparts, though fragmentary and imperfect, is still not lacking in validity.

Dr. Mascall very properly points out that while our knowledge of the physical world no less than our knowledge of God is partial knowledge, and frequently knowledge that is not free from inaccuracy, it is still knowledge. He views the world as “essentially mysterious and yet not entirely alien from us, a world into which we can penetrate in part and which we can know in part.” The point he makes is that “in order to penetrate the phenomenal skin of the perceptual world, in order to grasp either physical objects or human persons or the God who is the creator and sustainer of both, we must learn to contemplate them with humility and wonder and not merely to record their sensible qualities and analyse their relationships.”

In logical positivism we are confronted with what is but a modern version of the age-old arrogance of man, finite and sinful, desiring to make himself the measure of things, the centre of reality, and the judge of what is and what is not possible. The weakness of Dr. Mascall’s rejoinder is his failure to oppose this philosophy with a clear and consistent biblical doctrine of man in relation to God his Creator. The Christian position, if it is true, means that man is dependent on God not merely for his being but for his knowledge also.

It is an integral truth of Christianity that the realm of nature by which he is surrounded and to which he belongs constantly declares to man the glory of God, and that the invisible reality of the eternal power and godhead of the Creator is clearly to be grasped by way of the sensible entities of our universe. The Christian must further insist that man, being formed in the image of God and himself being a part of the created whole, knows himself instinctively and by his very constitution to be God’s creature; but that man in his sin suppresses the truth in unrighteousness and, though knowing God, fails to glorify him as God, exchanges the truth of God for a lie, and worships and serves the creature rather than the Creator. The scriptural diagnosis of the condition of man and its implications is essential to the task of a truly Christian apologetics.

New York Crusade

God in the Garden, by Curtis Mitchell, Doubleday, 1957. 195 pp., $2.50.

This is an immediate, on-the-scene report of the biggest mass evangelism drive in Christian history, and it has the swift, crackling flavor of good journalism. No doubt time will bring further light to bear on the 1957 phenomenon of Billy Graham and his New York crusade, but for the present, this book ably tells the story, in its many facets, as it happened.

Mr. Mitchell, a polished feature writer for the American Weekly, has done a fine job of pulling together all the varied strands of the vast undertaking, and weaving them into a smooth, vivid pattern.

He roves over the whole complex anatomy of the campaign, its planning, participants, proceedings, its colorful sidelights, its partisans and critics and the response of press and public. A personal diary of Mr. Graham himself provides some of the most unusual, revealing passages in the volume. Excerpts from the diary are sprinkled throughout, showing Mr. Graham’s feelings as the effort progressed.

For instance, before the crusade began, Mr. Graham, at his rural mountaintop home in North Carolina, wrote wistfully that he wished the Lord would just let him stay there the rest of his life and never go to New York. “All the forces of hell will probably be turned on us,” he wrote. He lamented the “concentration of publicity around my name … This gaze on me and our team must be shifted to the person of Christ … God will not share his glory …”

The evangelist also tells how at first, when his work was lampooned or denounced by others, he was “tempted once or twice to lash back. But then scores of scriptures began to echo in my ears … Gradually the spirit of God shed abroad in my heart an everwhelming love for these brethren … I have thanked God a thousand times … that he gave me the grace … never to answer back.”

In the book, Mr. Mitchell does not attempt any settled appraisal of the crusade, or long-range conclusions. But he clearly points it up to a spiritual manifestation of unprecedented proportions in our time.

The author himself carefully stays in the background, relying on statements and actions of others, and brisk, graphic description to give the picture.

As a result, and as in most writing about contemporary events, the book is heavily laded with quotations from newspapers and individuals, and with portions of letters from unnamed persons who made “decisions for Christ.”

The volume begins with a rapid-fire, stacatto recitation of the crusade’s record-setting statistical scope, then moves into detailed accounts of its varied aspects.

A short biography of Graham himself is also given … his uneasiness prior to the crusade; the complex organizational preparations, the widespread prelude of prayer, the opening, the “team” members, the volunteers, the broadcasts, the special meetings in Times Square and elsewhere and the crusade’s unslacking pace.

Mr. Mitchell provides some nice vignettes of Graham as he moves through the whole process, at news conferences, on radio and TV shows, in telephone calls, at luncheons, meetings and in public and in private.

One of the best chapters is devoted to a Graham sermon on the spiritual chemistry of conversion.

GEO. W. CORNELL

The Sovereign God

The Five Points of Calvinism, Sovereign Grace Book Club, Evansville, Indiana, 1957. $3.95.

Among the writers whose works appear in this book are two Presbyterians, two Baptists, one Reformed, and one Congregationalist minister. The first major section presents a general discussion of the famous “five points” which distinguish Calvin’s distinctive doctrines from those of the rival system, Arminianism: Total Inability, Unconditional Election, Limited Atonement, Irresistible, Efficacious Grace, and Perseverance of the Saints.

The first major section is from the pen of Horatius Bonar, a Scottish Presbyterian minister and hymn writer. Andrew Fuller (1754–1815), a Baptist minister in England, treats the doctrine of Total Depravity. The discussion of Unconditional Election is from the works of John Calvin (1509–1564). John Gill (1697–1771), a learned Baptist minister, discusses Limited Atonement. Thomas Godwin (1600–1679), ranked as “among the top three Puritans,” writes on Irresistible Grace. And Jonathan Edwards (1703–1758), the only American included, writes on Perseverance of the Saints. In conclusion there is a long sermon by Thomas Goodwin, on Christian Patience, based on James 1:1–5.

All of the writers set forth the sovereignty of God and the total dependence of man on God for salvation. There is no pretense at being able to solve all the difficulties that arise as this relates to the free agency of man. It is acknowledged that here we see through a glass darkly. But there is coming a day of light and harmony when all will be made plain. Until that time we hold both truths, acknowledging that God is sovereign and that man is free and responsible within the limits of his nature.

In the matter of salvation it is maintained that God’s will comes first, and that his work of regeneration is the cause for the sinner’s becoming willing. In regard to free agency it is pointed out that while Christ was to be born in Bethlehem, that did not make any less voluntary the coming of Joseph and Mary to that town. Likewise, it was certain that Judas would betray Christ for thirty pieces of silver, as had been predicted long before; but that did not lessen the guilt of Judas or make his act any the less free. To say that the Holy Spirit is doing all he can to convert a sinner, but that he is unable to do so, is to make the creature mightier than the Creator and so able to withstand, or even to overcome, omnipotence.

In the Calvinistic system the doctrine of limited atonement is the one most often and most violently rejected by opponents. It is here pointed out, however, that if Christ died for the sins of all men so that the punishment for their sin was inflicted upon him, then all men must be set free from the penalty of sin because punishment cannot be inflicted twice, once on the surety and again on the sinner. If one man pays another’s debt, it is unjust for the creditor to exact payment again from the debtor. Ultimately the alternative is this: Christ died for certain ones, his people, and they are effectively saved; or he died for all men but his sacrifice is not efficacious to save any, but must be supplemented by faith and good works on the part of man. The atonement of Christ is therefore set forth in this book as a specific work which made the salvation of his people certain, rather than as a general work which made the salvation of all men possible but uncertain.

When we read the old Puritans we do not expect to find light, airy discussions of popular themes. This book is no exception. The style is heavy and requires close attention. It therefore will be more useful in the hands of ministers and theologians than in those of the average reader. But anyone who gives it the time and attention that it deserves will find it rewarding. In all cases the treatment is based on Scripture as the final and authoritative Word of God.

LORAINE BOETTNER

Psychotherapy

My Inward Journey by Lorraine Picker, Westminster Press, 1957. 187 pp., $3.00.

This is the autobiographical account of a girl who had crippling asthma from an early age. She writes graphically of the unsuccessful efforts to control the illness through her childhood and adolescent years. After unsuccessful and frustrating efforts to gain relief by medical treatment, she is encouraged by an understanding physician to undergo psychotherapy. As insight into her emotional entanglements develops over a three-year period, the asthma disappears. Still aware of neurotic tensions, she submits to psychoanalysis. My Inward Journey is the story of the unraveling of childhood memories and experiences, the reconstructions of the analyst and the interpretations that the author eventually accepted to explain her maladjustment. The story is intense, absorbing, well written.

The author’s account of her struggles gives a vivid view of futile medical effort against a psychogenic illness. Her story provides a first-hand account of psychotherapy in action. Psychoanalysis leads, as Freudian procedure always does, straight to the Oedipal conflict and female envy of the male.

Many readers will find elements of their own problems reflected in these pages, and some may gain helpful insights directly or be encouraged to seek psychotherapeutic assistance. The optimism toward psychotherapy aroused by this story should be tempered by two considerations. The first is that psychotherapy has its failures, too, but patients seldom write books about them. The second is that religion apparently played no significant role in the author’s life. While some Christians may benefit by psychotherapy, even Freud noted that religion is a good protection against neurosis. If the author had embraced the Christian faith with as much open-mindedness as psychoanalysis, would there have been any “inward journey?” Was this trip really necessary?

ORVILLE S. WALTERS, M. D.

Human Interest

Autobiography of George L. Robinson, by George L. Robinson, Baker, 1957. $2.50.

For many years Dr. George L. Robinson taught the eternal truths of the Bible to young men preparing for the ministry. He is especially remembered for his professorship at McCormick Theological Seminary. He lived a long and influential life, and his family persuaded him to record the story of his life in autobiographical form. Throughout this volume the author shows us God’s guiding hand in his life through all these years.

The reader will find in the book a number of interesting observations. For example in the chapter in which the author tells of his student days at Princeton Theological Seminary he wrote that in the second year, the first volume of Driver’s Dictionary of the Bible appeared. He said the faculty lost no time in denouncing it as unorthodox. It was contemporaneous with the three years that the trial of Dr. C. A. Briggs was taking place, which ended in his condemnation by the General Assembly in 1893. Dr. Robinson comments, “Their successors today would think long before denouncing it. Today Princeton is teaching the chief claims which Briggs advocated: that Moses did not write all that is ascribed to him in the Pentateuch, nor Isaiah all of the book ascribed to him. My own views were the traditional ones and still are.”

The latter section of this book shows one how to grow old gracefully and make the latter years of life count. These memoranda should be of interest especially to Dr. Robinson’s many students and also of help to those who like autobiographical material. The volume is crammed full of human interest. The author’s smooth-flowing style and delightful sense of humor adds to the readability of this autobiography.

JOHN R. RICHARDSON

A Washington, D. C., clergyman stepped up to one of the nation’s most influential Unitarian pulpits last month and publicly renounced Christianity.

Said the Rev. Ralph W. Stutzman, acting minister of All Souls Church:

“I had to rethink my position.… My personal beliefs now exclude the possibility of my being a Christian.”

Thus with disarming candor he gave added saliency to the continuing theist-humanist division in the house of Unitarianism.

Only last May, at the urging of the American Unitarian Association, the denominational magazine changed its name from The Christian Register to The Unitarian Register, pointing out that this meant no change in editorial policy. That considerable reaction followed, particularly in New England, is attributed by Mr. Stutzman to the extreme social consciousness of that area, “where the loss of the Christian veneer seemed to be a loss of social stature.”

The Unitarian Drift

To note the drift in Unitarian thought, one need only turn from Pastor Stutzman’s doubt of the Fatherhood of God, because of its being couched “in such anthropomorphic terminology,” to that eminent American representative of Unitarianism, William Ellery Channing. For him the Christian revelation could not be reduced beyond two articles of faith: the Fatherhood of God and the immortality of the soul. There was revelation. And there was a view of Christ long forgotten among modern Unitarians. The immortality of the soul was evidenced by the physical resurrection of Jesus, the greatest of his miracles. Take away the miracles and you take away Channing’s Christ. Along with his spotless character and matchless teaching, Jesus was considered to be supernatural in his acts, if not in his person.

But here Channing wavered. Christ was a pre-existent rational creature who had taken on human flesh. He was neither truly man nor truly God, but more like an embodied angel. This crude halfway house of an ill-defined Arianism could not hope to halt the ferment that Channing, with others, had begun.

Anthropologically, emphasis fell more on the infinite possibilities of man than on the glory of Christ, and the doctrine of sin was never properly grasped. Regeneration was largely reformulated in terms of education.

With the role of the Saviour thus undercut, Ralph Waldo Emerson’s denial of the authority of Christ and of the reality of special revelation was an easy step. Then Theodore Parker could proclaim the miracles of Christ to be myths and Christianity to be one of many natural religions, its truths to be known intuitively.

The Parker mode of rationalism largely carried the day, but certain Unitarian tensions continue to this hour. On one hand we see Unitarians paradoxically belonging to the Greater Philadelphia Council of Churches, which “requires” member churches to “accept our Lord Jesus Christ as God and Saviour.” On the other hand there is Mr. Stutzman calling upon true Unitarians “to be honest enough to let go of our claim upon Christianity. This growing issue within Unitarianism is important because truth is important.” His rather uncertain call is for “a continual acceptance of emerging truths; on the growing edge of God’s evolutionary insights … knowing that if all else is wrong, our way of openness must be right!”

Rejecting Kierkegaard’s Leap

The Rev. Mr. Stutzman confessed that it is “painful” for one to outgrow his spiritual heritage, much as for the child to outgrow his conception of Santa Claus. He posits Kierkegaard’s definition of Christianity as the determinative one, involving the offense of the God-man’s death. “The challenge of the leap of faith” is quite clear, but “I refuse to leap.” “I concluded that Kierkegaard was right in claiming that to believe the doctrine of the Christian Church one had to sacrifice his mind.”

Former Evangelical United Brethren minister Stutzman not only bows out from Christianity because of hostility to the doctrine of the Incarnation, but he is unwilling to accept the “human Jesus” as a model, asserting the unworthiness of the celibate ideal and mistakes and contradictions in the teachings ascribed to Jesus. If Christianity be further watered down to mean that one is simply to follow the high ideals Jesus apparently lived by, such as kindness and compassion, then “any good Jew is … a Christian by that definition.”

Theism Goes Naturalistic

To the writer the young minister declared that he is “basically agnostic,” holding a “naturalistic theism.” His convictions are divided between “operating on a theistic level” in some areas and on a “humanistic level” at other times. Both traditions are represented in his congregation, which up to this point seems to stand unanimously in favor of the minister’s latest pronouncement.

Thus the debate goes on, but in an almost purely speculative vein. Unitarian lack of missionary zeal is patent, but why spend large sums of money carrying abroad a message that may be radically different tomorrow?

Unitarians historically have shown greater enthusiasm for attacking orthodoxy than for presenting a positive formulation of beliefs. They currently contemplate merger with the Universalist Church which belies its name by omitting all creedal reference to a future life but rather seeks to spread God’s love within a chronologically limitless evolutionary setting.

Jesus Christ The Divider

It is heart-rending to behold the historical procession of Ebionites, Alogi, dynamic Monarchians, Arians, Socinians, along with contemporary Unitarians, Universalists, Modernists, Jehovah’s Witnesses, echoing their lamentable denial of Godhead to Jesus Christ. Though sometimes learned in biblical literature, they give evidence that twenty centuries after Jesus’ trial before Annas and Caiaphas, the central divide of the Christian religion remains the deity of the Son of God.

F.F.

Masters Of Deceit

Try as he did, Karl Marx could not avoid embracing a religion. From his very repudiation of all gods there emerged “a secular religion with its own roster of gods.”

FBI Director J. Edgar Hoover devotes a 12-page chapter to “Communism: A False Religion” in Masters of Deceit, “the story of Communism in America and how to fight it” (Holt, 1958, $5.00). The book was released March 10, four days before the 75th anniversary of the death of Marx.

An erroneous assumption that he had escaped religion was not the least of the fallacies in the thinking of Marx. Hoover’s 39-year study of Communism, begun when he was aide to the attorney general in 1919, has enabled him to knock props of logic from under many a Marxist tenet. Hoover’s compilation of facts enables his reader to sense many contradictions within the communistic philosophic framework.

Dialectical materialism would do away with capitalism as an alleged exploitation of man by man, the inference being that exploitation is bad. Yet the Communist Party in the United States, according to Hoover, “is today engaged in a systematic program to infiltrate American religious groups,” to exploit organizations of persons. The infiltration reduces to its own form of exploitation of man by man, the very thing Communism purports to eliminate. That communists try to “use” Christian organizations further discloses another weakness in their philosophy.

True communists have no qualms whatever about committing wrong to advance their cause. (Would they resort to immorality if their position were strong?) Communists assert that they do have morality of a particular type. Hoover quotes Lenin, “We repudiate all morality that is taken outside of human, class concepts.… We say that our morality is entirely subordinated to the interests of the class struggle.…” In other words, anything goes, as long as it’s for the party.

Great concern over Communism, even the extensive printing of books, would hardly be necessary had not so many Americans been duped by its claims. Says Hoover, “When the Communist Party was at its peak in the United States it was stronger in numbers than the Soviet Party was at the time it seized power in Russia.” According to the FBI chief, these are among communist objectives within religious groups: To gain “respectability,” to provide an opportunity for the subtle dissemination of communist propaganda, to make contact with youth, to exploit the churches in the party’s day-to-day agitational program, to enlarge the area of party contacts, to influence clergymen.

“A dedicated clergyman,” Hoover states, “being a man of God, is a mortal enemy of Communism. But if he can, by conversion, influence, or trickery, be made to support the communist program once or a few times or many times, the party gains. If, for example, a clergyman can be persuaded to serve as sponsor or officer of a communist front, to issue a testimonial or to sign a clemency petition for a communist ‘victim of persecution,’ his personal prestige lends weight to the cause.”

Hoover’s note of caution to ministers might be taken to imply that a number of clergymen already have fallen victims to communist trickery.

The atheistic attributes of Communism are only too evident. Hoover says “the most basic of all communist comments about religion is the statement of Karl Marx that religion is ‘the opium of the people.’ ” William Z. Foster, former national chairman of the United States Communist Party, is quoted as having described religion as “historically inevitable” but now made obsolete by science.

Hoover adds:

“This communist teaching glosses over the fact that science never has given an ‘irrefutable’ explanation of ultimate reality, neither materialistic nor any other kind.”

Communists nevertheless have a form of respect for the Church, at least in terms of recognition as a formidable enemy. Hoover again quotes Foster: “… the Church is one of the basic forces now fighting to preserve obsolete capitalism and its reactionary ruling classes, in the face of advancing democracy and socialism.” Communists cannot sanction churches because their philosophy “cannot permit man to give his allegiance to a supreme authority higher than party authority.”

This is not to say that party members make the religious question a well-advertised issue. On the contrary, followers are told to play down or conceal the Marxist religious position. States the author:

“The party’s aim, in addition to that of exploiting the Church, is to neutralize religion as an effective counterweapon. At present virtually nothing is being said in open party propaganda that is anti-religious.… When tactically expedient, the communists even liken themselves to the early Christian martyrs suffering persecution for attempting to aid mankind.”

(Roman Catholic Archbishop Richard J. Cushing of Boston reported having received an advance copy of Masters of Deceit with a handwritten inscription, signed by Hoover, to “His Excellency … whose magnificent fight against Communism inspired the writing of this book.” Hoover is a Presbyterian and a Mason. He has attended Notre Dame, St. John’s, Oklahoma Baptist and Georgetown universities, as well as Seton Hall and Holy Cross colleges.)

South America

Roman Hostility

On successive Sundays in February (1) a bomb damaged a home in which an American missionary was sleeping, and (2) a military mayor ordered the closing of a Presbyterian school after a week of newly-instituted classes. The hostile hand of Catholicism in Colombia had prevailed again.

“The Senorita Janet Troyer is stubborn and rebellious,” blared the loudspeaker on the little Catholic church of Supia. Miss Troyer, a Wisconsin native representing the Gospel Missionary Union of Kansas City, was seeking to establish new evangelical witness in a community which had heard the Gospel only intermittently for 25 years. The Rev. Ramon Hoyos, parish priest, made it clear that she was not wanted. Forced from one home, the missionary found refuge with a woman who was sympathetic despite threats of persecution.

Ironically, it was through the disparaging blare of the loudspeaker that the Senora Raquel Arias heard of Miss Troyer’s distress. Neighbors’ attitudes toward the two women grew more hostile. They were refused a water supply. Then they heard rumors that three men had offered themselves to Father Hoyos to attack the home.

Mrs. Arias, the missionary and a little girl were sleeping when the blast ripped the pre-dawn calm. The dynamite bomb had been planted just five feet from Miss Troyer’s bed. The doorway was wrecked, plaster was loosened, pictures and mirrors were shattered, but the occupants escaped injury.

The debris was cleared away in time to hold Sunday School that day. Several newcomers helped to swell the attendance. Persons returning from mass quoted the priest as saying that now it was up to the people: Should they try fire or resort to more dynamite?

A week later in the neighboring province of Tolima, Mayor Major Lopez ordered the closing of Colegio Americana in Villarrica. The Presbyterian school was founded in 1934 by Mrs. Viola Warner Ruiz, but unsettled political conditions precluded continual operation. Classes resumed Feb. 10 upon fulfillment of government requirements. According to the Rev. Lorentz D. Emery of Schenectady, New York, who directed a reorganization of the school, the Villarrica parish priest spearheaded the drive to close it. The closing left 91 children without educational facilities because Villarrica’s inadequate school system prohibits Protestants.

Americans having been involved in both the bombing and the school closing, the United States Embassy in Bogota brought the incidents to the attention of the Colombia Foreign Office and asked for an investigation.

Dr. Clyde W. Taylor, public affairs secretary of the National Association of Evangelicals, says that his files contain “more than 700 documented cases of persecution” of Protestants in Colombia.”

Last October, the Rev. John E. Kelly, Bureau of Information director of the National Catholic Welfare Conference, branded newspaper reports of Colombian persecution “one-sided.” Father Kelly made the charge in messages to the American Society of Newspaper Editors, the American Newspaper Publishers Association and Sigma Delta Chi, journalistic fraternity. The NAE subsequently asked all three organizations to see for themselves and opened their Washington files.

Far East

Film Controversy

Actress Ingrid Bergman is to play the leading role in a Twentieth-Century Fox production depicting the story of an English missionary. The movie will be filmed on Formosa.

“Inn of Eight Happinesses” is based on the life of Miss Gladys Aylward, who worked on the China mainland before settling in Formosa.

The decision to star Miss Bergman has been protested widely, but Miss Aylward, now an advisor to the film studio, approves:

“We’re setting people to praying all over that Miss Bergman may be converted as a result of being in the film.”

The Far East News Service reported that President Chiang Kai Shek has made provision for 5,000 Nationalist Chinese soldiers to participate in the making of the film.

Europe

Reformed Congress

Invitations to the 1958 International Reformed Congress have been sent by the Executive Committee of the Synod of the Reformed Churches of Alsace and Lorraine. The International Association for Reformed Faith and Action will sponsor the Congress July 22–30 at Strasbourg, France, a city rich in its associations with the Reformation and its leaders.

The theme of the conference will be, “How to Confess our Reformed Faith,” and speakers will include writers and church leaders from England, France, Switzerland, The Netherlands, Germany and the United States. Delegates are expected from many countries of the world.

Among the public lectures will be the following: “The Reformed Faith and the Modern Concept of Man,” by Dr. G. C. Berkouwer, of Amsterdam; “Witness by Word and Deed,” by the Rev. Pierre Ch. Marcel, of St. Germain-en-Laye, France; “Witness in and Through the Church,” by Dr. P. Jacobs, of Munster, Germany; “Confessors of the Reformed Faith,” by Dr. Jean Cadier, of Montpellier, France; “Witness in and Through the Family,” by Dr. Gwyn Walters, of Wales; and “Christian Witness in the World of Industry,” by H. J. Bonda, of Rotterdam, The Netherlands. Others participating in the program will be Dr. Philip E. Hughes, of London, and Dr. Ned B. Stonehouse, of Philadelphia.

Secretary in charge of plans for the Congress is the Rev. Pierre Courthial, 11 Avenue du Colonel Bonnet, Paris 16.

Day Of Prayer

Evangelical churches of Spain observed Sunday, March 2, as a Day of Special Intercession for legal means to obtain civil marriages for Spanish evangelicals.

Spanish Baptist leaders who cooperated in the observance said a governmental decree “seemed to provide a legal basis for the civil marriage of Spanish evangelical Christians,” but that applicants were being asked for impossible “proofs of non-Catholicity.”

Africa

Congo Withdraws

The Congo Protestant Council voted to withdraw from the International Missionary Council. The vote was 39 to 9 with three abstentions.

“It was gratifying,” said one observer, “to see that the large majority of the missions in the Congo were more concerned about maintaining unity locally than about external affiliations. Among them were several missions whose supporting churches are fully cooperating in the World Council of Churches and its affiliates.”

The council’s action was believed to be the first such since IMC constituents voted “in principle” to merge with the WCC.

Worth Quoting

“One man can last thirty years on radio, but one man does well to last thirty minutes on television”—Mrs. Betty Ross West, Supervisor of Public Affairs and Education for the National Broadcasting Co., in Chicago.

“We are living in what is sometimes called an ecumenical age.… There can and ought to be unity. By unity I mean a unity of spirit. I do not mean organic union. I agree with a Methodist bishop who said that if all the churches were to be merged into one denomination, he for one, would vote against it—even if they were all to become Meethodists. Our country, he said, couldn’t stand it.… He went on to ask: ‘Is there any country where Protestantism is as vital as it is in Canada and the United States? Compare it,’ he said, ‘to countries where there is a state church.…’ The attempt, someone said, to modify the diverse branches of the Christian Church until they form but one organ is like trying to find the lowest common multiple of eye, ear, hand and mouth. It cannot be done; and if it could, the result would not be a living body, the agent for the doing of God’s wise and loving will.”—Dr. C. Howard Bentall, president of the Baptist Federation of Canada, in an address before the Federation Council at Edmonton, Alberta.

“The paramount task of our time is to fight materialism in all its multitudinous forms. The ogre of materialism can be slain only by reviving men’s faith in God. Spreading the Gospel and reading that Book of books, the Bible, constitute a means especially conducive to attaining this end.”—Chancellor Adenauer of West Germany, a Roman Catholic.

NEWS

Christianity in the World Today

Two young women learned that the “best” literature in the nation’s capital is readily available to them, even though they are ministers’ daughters.

On a special research project for CHRISTIANITY TODAY, they found easy access to the magazine stocks of three newsstands in downtown Washington. One of the girls is the daughter of a Dutch Reformed minister, the other the daughter of a Presbyterian clergyman.

Within three blocks of the White House, they were able to buy:

—The May issue of Hush-Hush, which features “the inside story of the nude model who pinch-hit for Princess Meg.”

—The April issue of Ace, which includes the story of “a voluptuous wench.”

—The spring edition of Sunbathing Review, with more than 85 pictures of nude women and children. One series of photographs portrays the activities of two teen-aged girls in a California nudist camp.

—The March edition of Night and Day, carrying several advertisements that offer by return mail pictures of women posed to order.

—Three undated publications, all of which have pictorial sequences of nude women. In one publication, the sequence is in full color and runs next to a fictional description of brothels in Algiers. Another depicts an “actress model” in her bath and performing “the neatest trick of all … (bra-ing that 38-caliber bosom).”

The magazines were purchased two days after “Sex and Smut on the Newsstands” (CHRISTIANITY TODAY, Vol. II, No. 10, Feb. 17, 1958) was incorporated into the Congressional Record (Vol. 104, No. 125, Feb. 19, 1958) by Democratic Representative John Dowdy of Texas.

The first newsstand, just around the corner from New York Avenue Presbyterian Church, was crowded with men. One of the inquiring young women pointed to a group of magazines and inquired of a clerk, “Are these the best sellers?”

“They’re the best read,” the clerk replied.

The question was repeated. This time the clerk answered:

“Let’s just say they’re the best.”

At a second stand, this one across the street from the Treasury Building, magazines were stacked on boxes on the sidewalk. Only at one of the three stands did a clerk show any misgivings about selling indiscriminately to a nattily-dressed young woman. The elderly man behind the counter “didn’t know whether she would want to buy that type of magazine.” He sold it anyway.

A CHRISTIANITY TODAY reporter also discovered that indiscrimination extended to Sunday sales policies among literature sellers of the Washington area. The last Sunday in February he found available in a drugstore within sight of the White House such pocket novels as Peyton Place, Deer Park and Erskine Caldwell’s Place Called Estherville.

The first Sunday in March, he visited a newsstand along a main thoroughfare in suburban Arlington, Virginia. The proprietor was counting change when the visitor picked up a copy of Sir Knight (Vol. I, No. 1, undated) and asked, “Is this a good one?”

“Uh-huh,” answered the proprietor.

“Is it the best one?”

“It’s as good as they come.”

Here are introductory “greetings” from Sir Knight:

“Here, in his first appearance, is the Collector’s Edition of Sir Knight, a brand-new, adult man’s magagazine [sic] dedicated solely to fostering the proposition that every male with corpuscles pink and surging in his veins has the right to pursue all the happiness he can grasp for himself in this time of external tensions and uncertainty.

“The single constant in the constantly changing world of today, is the enchanting biological relationship that has existed between men and women since long before the dawn of known history.” Sir Knight embarked on its maiden voyage containing such themes as “Outhouse Art,” “Four-bill Date,” “First Night” and “Hollywood Heat.”

Lack of discrimination is even more evident among pornography peddlers of the mail-order variety. Mailing of obscene matter to teen-agers is currently of chief concern to post office inspectors. Here is an excerpt from an advertisement (found in the possession of a minor) for slides and movies of nudes: “The censors say we have blown the lid off and may have stepped out of bounds. Because of this situation, it may become necessary to destroy our negatives. We, therefore, urge you to order immediately.…

“Because of the torrid quality of this merchandise, it may become necessary at no extra cost to you to ship your order by means other than the United States Post Office.… After you have placed your order, please destroy this letter.”

The following is taken from another advertisement that gives the appearance of being a hand-written note signed by a model:

“I know exactly what you want (all of you men are alike), and I’m one of the few gals you’ll find who enjoys pleasing you all the way.”

Legal Counteraction

Legislation to crack down on the spread of lewd reading material is under consideration both in the Senate and in the House. Hearings on one such bill were scheduled for this month.

A spokesman for the Churchmen’s Commission for Decent Publications reported a wave of indignation among ministers over the recent lack of restraint in publishing. He said that in two weeks following the date of publication of “Sex and Smut on the Newsstands” the commission received more than 200 inquiries, many from clergymen who stated a desire to take action through local ministerial groups.

A Roman Catholic priest has suggested that Communists are behind the rash of indecent publications and objectionable comics. The Rev. Joseph P. Lamanna of Delhi, New York, said the association has been brought to light in the testimony of former Communists before closed Congressional hearings.

Editorial Apology

The publisher of a Vermont newspaper apologized for having run an advertisement for the film “Peyton Place” in a Sunday edition.

William Loeb added in a signed front-page editorial:

“One of the terrible things in these days is the filth that passes for literature. For weeks Peyton Place stood at the head of the best seller list of the United States. Such writings have always existed but generally they were confined to scribblings on bathroom walls.”

Publisher Loeb, a Protestant, said the money charged for the ad would be donated to the diocesan office of the Legion of Decency, which makes moral evaluations of current films for the guidance of Roman Catholics.

Catholics In The News

The beginning of March found Catholic leaders in headlines throughout the world in a variety of developments:

FLORENCE, Italy—Bishop Pietro Fiordelli was convicted of defaming a couple married civilly. The husband in the case is an ex-communist who renounced Roman Catholicism and now professes to be an atheist.

VATICAN CITY—Pope Pius XII named Samuel Cardinal Stritch, Archbishop of Chicago, to the newly-created office of Pro-Prefect of the Sacred Congregation for the Propagation of the Faith, then suspended the nineteenth anniversary celebration of his own coronation as head of the Roman Catholic Church. The Pope, who was 82 March 2, was reported grief-stricken over Bishop Fiordelli’s conviction.

VATICAN CITY—Vatican Radio reported that the Holy See has officially recognized the new United Arab Republic.

HAVANA, Cuba—Roman Catholic leaders appealed for President Fulgencio Batista to form a national union government to include some of his opponents. Batista rejected the appeal and sources close to him were reported to have accused the church officials of “direct, glaring intervention in Cuban political affairs.”

BUENOS AIRES, Argentina—President-elect Arturo Frondizi paid a courtesy call on Coadjutor Archbishop Fermin Lafitte, encouraging Catholic hopes for fair treatment from the 49-year-old lawyer swept into office with votes from communists and Peronists.

NEW YORK—Fordham University, a Roman Catholic institution, acquired a two-block plot of land from the city at marked-down prices. Court appeals claiming the transaction illegal still are pending.

Salesman Of A Sort

Evangelist Billy Graham received the “Salesman of the Year” award from the Sales Executive Club of New York. The citation honored him for “selling religion to millions of people throughout the world.”

Graham is scheduled to deliver an address at the National Association of Evangelicals convention in Chicago April 14–18. His eight-week San Francisco crusade opens April 27.

The evangelist said total decisions in Latin American rallies numbered 20,700.

More Rsv Rights

Starting in 1962, at least four publishing firms besides Thomas Nelson and Sons of New York will be authorized to print the Revised Standard Version of the Bible.

The National Council of Churches’ Division of Christian Education, owner of the RSV copyright, announced the names of the new publishers at its annual meeting in Omaha, Nebraska.

Thomas Nelson and Sons have exclusive RSV publishing rights until 1962. At that time the rights will also be distributed to William Collins and Sons of New York, A. J. Holman Company of Philadelphia, Oxford University Press of New York, and World Publishing Company of Cleveland. A contract is being negotiated with a fifth publisher, Harper and Brothers of New York.

It was reported that nearly 6,000,000 copies of the RSV Bible have been sold since 1952, plus an additional 3,500,000 copies of the RSV New Testament.

Hour Of Sharing

Overseas relief agencies are making a special appeal for funds to help the needy.

Last week Protestants observed “One Great Hour of Sharing,” with offerings in many churches going toward relief work.

More than 100,000,000 needy persons abroad received help during 1957 from religious relief agencies. Food, clothing, medicine and tools were sent to ease suffering.

A “United Jewish Appeal Rescue Fund” also is conducting a relief campaign.

People: Words And Events

Deaths: Methodist Bishop Frederick Deland Leete, 91, in St. Petersburg, Florida; Dr. H. Crawford Walters, 69-year-old former president of the Methodist Conference of Great Britain, in Eastbourne, Sussex.

Appointments: The Rev. Alex E. Dandar, as field director of the Religion and Labor Foundation; Dr. Walter W. Leibrecht as director of the Evanston Institute for Ecumenical Studies; the Rev. Arnold A. Dallimore as editor of the Canadian Fellowship Baptist.

Publication: The first complete and unabridged edition of The Works of John Wesley to be released in nearly 100 years, by the Zondervan Publishing House, starting in May.

Resignation: After 20 years as pastor of the First Covenant Church of Minneapolis, Dr. Paul S. Rees, to return to evangelistic work.

Results: Of a 10-day Methodist evangelistic crusade in Cuba, 2,357 persons enrolled in training classes for church membership.

Fire: At Montreat College, Presbyterian school for girls in North Carolina, caused $250,000 damage, no injuries. Merchants and townspeople freely replenished girls’ personal effects.

Matriculation: At Georgetown University, the Rev. Paul Adenauer, son of West German Chancellor Konrad Adenauer. Adenauer, 35, is a Roman Catholic priest studying American small business.

Service: Commemorating 200th anniversary of the death of Jonathan Edwards, held at First Church of Christ in Northampton, Massachusetts, March 9. Edwards served as pastor of the historic Congregational church for 23 years.

Trend To The Modern

Church buildings of contemporary design have won all except one of fourteen awards bestowed by the Church Architectural Guild of America.

This year’s winners in the annual competition sponsored by the guild were announced at the National Conference on Church Architecture held last month in Detroit. The conference, also annual, is co-sponsored by the guild and the National Council of Churches’ Department of Church Building.

The delegates to the conference heard a warning from Dr. George M. Gibson of McCormick Theological Seminary, who said that a church building “may be well planned as a work of geometry and well built as a fabric, yet through ill-considered furnishings, symbolism and decoration may falsify the message of the church.”

Many of the new churches built during the last 30 years are “virtually denying in their architecture what they are saying in their doctrine,” Gibson said.

Meanwhile, Architectural Forum magazine predicted that church construction will soar for the next ten years. The magazine predicted that United States churchgoers will spend $920,000,000 in 1958 on new religious edifices, a gain of 6 per cent over last year’s record.

Ncc Commitments

Dr. Edwin T. Dahlberg, president of the National Council of Churches, called for stepped-up non-military aid to help disperse the misery which “hangs like a fog” over Africa and Asia.

The Religious News Service reported that Dahlberg spoke on behalf of the Council in calling upon major political parties to “rise above party alignments and provide for the basic needs of our own people and the world’s people” through mutual aid programs.

Dahlberg made his remarks to a Conference on the Foreign Aspects of U. S. National Security, sponsored by the International Advisory Board in Washington.

In New York, a resolution supporting non-military mutual aid programs and reciprocal foreign trade agreements was passed unanimously by the NCC’s 250-member policy-making General Board.

Action For Peace

The presidents of the American and Southern Baptist conventions say they will propose the establishment of committees to further the cause of world peace.

Democratic Representative Brooks Hays of Arkansas plans to introduce the idea for a peace committee when the Southern Baptist Convention meets in Houston, Texas, May 20–23. Dr. Clarence W. Cranford is to draft a similar proposal to submit to the American Baptist convention at Cincinnati, June 12–17.

The function of the committees would be to set up a world-wide prayer chain and a suggestion program. Missionaries would help implement the program to pray for peace while soliciting suggestions from various peoples as to how peace can be achieved.

Representative Hays and Dr. Cranford also have announced plans to visit Moscow Baptists next month if they can obtain Soviet approval. Hays said he did not hope to preach in the First Baptist Church of Moscow, but added, “I’ll testify if they want me to.”

THE E-BOMB

Pundits, statesmen and educators have commandeered the little moons as space platforms to lecture us about the scientific revolution. Survival now demands mind-power more than manpower. Only through education, say the educators, can we keep up with the Jonesevitches.

Publicity-minded pedagogues call it the E-bomb. It surely has a critical mass in our metropolitan schools. Is it clear how it helps to have the thing go off? Are the radioactive kids jiving in the new gym part of the fallout? The gang warlord who made his switchblade in the school shop is not well-educated, but would the E-bomb still be a dud if he learned to make a missile?

Even the “vision of greatness” as a neutral educational morality is not promising if the gang known as “The Egyptian Kings” happens to be most attracted to the greatness of Nero, Napoleon, or Nietzsche.

It is no solution, however, for evangelicals to throw rocks through the window walls of progressive education. Our stained glass windows are also vulnerable, especially those of abandoned churches in gangland. Courageous school teachers face young mobsters deserted by the churches in this flight to the suburbs.

A major breakthrough in Christian education is overdue: from the hour-a-week Sunday School (where no saint is more secure than Miss Fixture, whose practiced ineptitude has alienated generations of teen-agers) to a program of Christian nurture joining home and church in a curriculum to remove biblical illiteracy and train servants of Christ.

The Gospel once illumined all higher education in America. Another revival is needed—of Christian colleges, primary and secondary schools. The positive accomplishment of Christ-centered education can show the sweep and relevance of God’s Word. We have a margin of luxury our fathers never knew. Do we have their vision? Even an atomic age cannot match the dynamis of Pentecost!

WORLD GOVERNMENT

Commander Lippincott’s article on “World Government and Christianity” (Feb. 3 issue) should be read by all supporters of the U.N.; then they should read Paul Blanshard’s “Protestant Freedom” in the Christian Herald. Then they might attempt to swallow the Bahai idea of world federalism. Then read the history of the tower of Babel. Then study the history of governments in relation to the Chief Corner Stone which builders did and still reject.…

Monmouth, Ill.

Not only do I think Mr. Lippincott has an improper evaluation of our present United Nations, but his feeling that our lack of majority in the world as Christians means we are not to trust anyone else is also unChristian.… He states that the 800,000,000 Communists (the amount of real Communists I doubt) are all militant atheists. Did he read your article of a copy or two ago concerning the church in Russia? Secondly concerning the 700,000,000 Moslems that they are all anti-Christian. Mr. Lippincott cannot find facts to substantiate his statements. Emanuel Evangelical

United Brethren Church

Huntingburg, Indiana

Does that man know anything about Bible prophecy? It does not look like it.

Berkeley, Calif.

You and the author are to be commended for bringing to your readers some pertinent (but less favorable) aspects, of what, has in the eyes of many, become something of a “sacred cow.”

Lakehurst, N. J.

In the midst of the continuing hue and cry about World Government, Mr. Lippincott’s article seems like a good dose of calming and thought-producing medicine.

There is still another area in which we also need some such kind of medicine! And that is the issue of Church-State relations!…

My reason for raising this question is this: unless the apathetic attitude of the voting public is aroused, we are going to awaken quite soon, to the fact that the “wall of separation” has been quietly removed … not tom down … not demolished … but just quietly picked up and set aside, much in the same manner as some of our other solid American distinctions have been museumed!

The Methodist Church

Chicora, Pa.

UNCERTAIN TRUMPETERS

In recent years I have been considerably disturbed by the uncertainty displayed by some young men and women seeking to be taken under care of Presbytery in view of full-time Christian service, all fine young folks having high ideals and purpose. It would be unreasonable and unfair to expect these candidates to know the answer to some of the perplexing questions voiced by theologians, yet it would seem that there are certain truths, revealed in the Scriptures, upon which there should be no doubts. I refer to the Person of Christ, his sinless life, atoning death, bodily resurrection, ascension, and coming again to reign. Should our Presbyteries ordain any such young people before they have planted the feet of their faith on solid ground? Should we send forth trumpeters whose trumpets have an uncertain sound?

Madison, Wis.

UN AND CHRISTIANITY

If UN gets the power, for which it is striving, and which Christian leadership in our country seems determined to give it, Christianity, much less Protestant Christianity, won’t have a chance, not even a hope.…

Christian Freedom Foundation President

New York City

ICCC MISSIONS

In reference to … “The Drive for IMCWCC Merger” (Sept. 30 issue) I want to convey to you … that in addition to the organizations of mission agencies which you list … there is in existence, The Associated Missions of the ICCC, otherwise alphabetically known as TAM.… The approximate number of missionaries involved … is one thousand and the finances passing through these mission agencies will approximate not less than one million five hundred thousand dollars.…

The Associated Missions has and will continue to take a clear-cut stand with reference to these issues which involve separation from apostasy and refusal to co-operate with the false teaching of modern religious liberalism as represented by both the World Council and IMC.

Associated Missions of ICCC

Cleveland, Ohio

RECESSION POSSIBILITIES

Ministers should be reminded of the tremendous opportunities that a “recession” and “layoffs” afford. It is true that “materially” it is not good, but we dare not overlook … other aspects.

Christian men … affected by layoffs need guidance.… They need to be guided to profitable use of the time that they find on their hands. The reading of the Bible and good books should be encouraged, along with prayer. Also now is the opportunity for the church to utilize this time needed for calling!… It is also a time of “change” when [people] may be more “fluid” and pliable—more receptive to the Gospel or an invitation to hear it.…

Wellington, Ohio

HILLBILLIES AND POETS

Concerning the “Gospel on the Radio.” Sometimes it appears as if the gospel is only for hillbillies and the like.… The hillbillies need saving, but so do Doctors, Lawyers, Professors, Senators, Actors, Authors, Philosophers and Poets.

Alexandria, Va.

GOOD HOPE

CHRISTIANITY TODAY … is one of the most hopeful indications of evangelical life in American Christianity.

Gordon Divinity School

Beverly Farms, Mass.

The fact that extreme Fundamentalists scourge you as being a liar, and extreme Neo’s and Liberals likewise condemn you should be a source of inspiration to you, in that this must be the result of the leading of the Holy Spirit.

Maywood, Ill.

Why not endeavor to be neither ‘Fundamental or Modernistic’ but Christian?… I thank God for Fosdick (Social Reformer) and Graham (Evangelist) both God’s men of our day.

Methodist Church

Grant Park, Ill.

I regard it as a MUST for every minister and Bible student who is willing to remain open and receptive to all the light and strength that better means and methods of Bible study can bring.

Dallas, Texas

First Epistle To The Corinthians

Paul’s first epistle to the Corinthians has throughout the centuries been prized by the Church as one of the most important component parts of the New Testament revelation. There are no solid grounds for doubting that Paul was the author of this document. Indeed, with regard to its authenticity Robertson and Plummer assert that “both the external and the internal evidence for the Pauline authorship are so strong that those who attempt to show that the Apostle was not the writer succeed chiefly in proving their own incompetence as critics.” The letter was written from Ephesus probably in the year 57 A.D.

On two occasions prior to its composition Paul had visited the city of Corinth, in the course, namely, of his second and third missionary journeys; and so he was familiar with the place and its inhabitants. Corinth was not only the metropolis of the Roman province of Achaia but also a great commercial centre on which traders converged from all directions. It was notorious, too, even in the Roman empire, as a centre of extreme profligacy and licentiousness. Beyond doubt Paul regarded it as a key point in the missionary expansion of the early Church, and certainly it was a city which presented a tremendous challenge to the Gospel: if the message of the Cross had power to reach and transform the lives of men and women living in the Corinthian cesspool, then it was powerful indeed! And this is precisely what happened. The Apostle had come to them “in weakness and in fear and in much trembling,” determined, however, not to know anything among them “save Jesus Christ, and him crucified,” and therefore to shun the arts of oratory and the persuasions of philosophy (both so attractive to the Greek mentality), in order that their faith should stand, “not in the wisdom of men, but in the power of God” (2:1–5). As the result of his preaching, which was “in demonstration of the Spirit and of power” (2:4), souls had been saved and the Christian church established in Corinth, as a light in a dark place. It was, moreover, a church enriched in everything in Christ, “in all utterance and all knowledge” (1:5, 7).

Rebuke Of Errors

But it was not long before serious errors both of doctrine and practice, which threatened the well-being and even the survival of the church, arose within the ranks of the believers; and it is to the correction of these errors that I Corinthians is mainly devoted. In the first place, deplorable divisions had split the church into hostile factions. Some claimed to be followers of Paul, others of Apollos, others of Peter and others of Christ—these last evidently pretending to some special and exclusive connection with Christ which reflected adversely on the spiritual genuineness of all the rest. Such schisms were an outward negation of the fundamental oneness of all believers in Christ (cf. Gal. 3:28). One can almost detect the note of horror as Paul demands: “Is Christ divided? Was Paul crucified for you? or were ye baptized into the name of Paul?” (1:12f.). It was Christ he had preached in Corinth, not himself (2:2). He and Apollos and Peter were among the foolish, weak, base and despised things, yes, and the nonenities, whom God had chosen for the work of the Gospel. It is Christ Jesus, and no one else, who is everything to the believer—wisdom, righteousness, sanctification and redemption (1:26–30). The conclusion, therefore, is obvious: that all glorying should be in the Lord alone (1:29, 31; cf. Jer. 9:23f.). Paul and Apollos were not overlords, but only ministers (that is, servants) through whom the Corinthians had come to faith in Christ (3:5; 4:1ff.) They had planted and watered the good seed; but it was God who had given the harvest: “So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase” (3:6, 7). By giving credence to the wisdom of this world and glorying in men, the Corinthians had been deceiving themselves and dishonouring God (3:18ff.).

To be looked on as a denominational leader was abhorrent to Paul. After all, what sort of men had the world seen the apostles to be?—men “doomed to death,” fools for Christ’s sake, weak, despised, hungry, thirsty, naked, buffeted, homeless, toiling, reviled, defamed, “made as the filth of the world and the offscouring of all things” (4:10–13). Paul desired as his followers only those who were willing to imitate him in this Christ-like humility of daily self-abnegation and cross-bearing and devotion to Christ (4:14–16; 11:1). Far from showing humility, however, the Corinthians had been puffed up in the vaunting pride of their factions (4:6) and, at least some of them, in contempt of Paul, their absent Apostle (4:18). In fact, the leaven of the old life was still active in them, puffing them up to such an extent that they had even condoned a case of incest in their midst and had failed to put the offender away from themselves (5:1–5, 9–13). It is well known that even a little leaven permeates and acts upon the whole lump. As partakers, therefore, of Christ, their Passover Lamb who had been sacrificed for them, they must ensure that the old leaven is purged out (5:6–8; an allusion to the ceremonial of Exod. 12:3ff. and 18ff.). The Christian’s body is covered by redemption as well as his soul; indeed, his body is the temple of the Holy Spirit, and sins of the flesh defile that temple. Having been bought with a price, the Christian is no longer his own and therefore must glorify God in his body (6:15–20).

Yet, despite this serious lapse of discipline in the church, some of the Corinthian Christians had been taking legal action against fellow-believers for the settlement of petty disputes (6:1ff.). To drag brothers in the faith before secular pagan courts instead of resolving their quarrels in a spirit of Christian love within the community of the church or being willing to endure wrongs without retaliation, was something that shocked Paul profoundly (6:5–7). It was to ignore the fact that Christians are to judge angels—“how much more things that pertain to this life?” (6:3); and that unrighteous and unregenerate men, however exalted their authority in this world, will not inherit the kingdom of God (6:9). The expression “Know ye not …” occurs no less than seven times in chapters 3 to 6 (3:16; 5:6; 6:3, 9, 15, 16, 19). It implies a rebuke to the Corinthians and the Apostle’s disappointment that believers who had been enriched with all knowledge should have permitted such disharmony and irregularity to flourish within their circle. Their behaviour could not be reconciled with their knowledge.

Answers To Questions

The main purpose of chapters 7 to 16 is to answer a number of questions which the Corinthian Christians had asked in a letter sent to Paul (possibly in response to an earlier, but no longer extant, letter of his to them, to which he refers in 5:9). This is apparent from the clause which introduces this section of the epistle: “Now concerning the things whereof ye wrote …” (7:1) and from the repetition of the phrase “now concerning …” at the beginning of chapters 8, 12, and 16. The matters in question are as follows:

(i) Whether or not to marry (ch. 7).—The unmarried person has greater freedom for the service of the Lord (v. 32f), but it is no sin to marry (v. 28), and it is certainly better to marry than to burn with passion (v. 9). He offers advice to persons in a variety of circumstances. Paul’s remarks should be understood within the setting of the time of stress through which the young Church was then passing (v. 26).

(ii) Whether or not to eat meat that had been sacrificed to idols (chs. 8 to 10).—An idol is nothing, a no-god, for there is but one God (8:1–6), and a Christian has reasonable liberty in deciding an issue of this kind, provided always that through the exercise of this liberty he does not place a stumblingblock in the way of a brother who is weaker and less well instructed than himself (8:7–13). Paul’s great concern is that nothing should hinder the Gospel of Christ (9:12, 16, 19ff.). Self-control in all things is important (9:24–27). Christians should be warned by the example of the Israelites who, privileged and blessed like themselves, had fallen away into idolatry, committed fornication (idolatry and impurity are always closely connected) and shown gross ingratitude, with the result that God’s displeasure had come upon them (10:1–13). Believers are subject to the same temptations, but the same God is ever at hand to deliver them (10:13). They must therefore flee from idolatry (10:14ff.), remembering that, while everything may be lawful, everything is not edifying, that they have to consider others as well as themselves (10:23f.), and that all they do should be done to the glory of God (10:31).

(iii) How spiritual or charismatic gifts should be used in the Church (chs. 12–14). The Holy Spirit apportions different gifts and functions to different individuals in accordance with his sovereign will (12:1–11), not, however, with the intention that those so favored should become individualistic; for they must always remember that they are all members of the one body, mutually interdependent, so that there should be no schism in the body; and this applies equally to apostles as to those who exercise some humbler function (12:12–30). In all and above all they are to follow after charity (12:31; 14:1), which the Apostle extols in the famous hymn of chapter 13. Charity, unlike themselves, is not puffed up (13:4) and will outlast the more spectacular gifts such as prophecies, tongues, and knowledge (13:8). The right use of the charismatic gifts is explained in chapter 14. If they are productive of discord, disorderliness, and unintelligent worship (as they had been in the Church at Corinth), then they are being misused. Everything must be done with the understanding (14:9, 15, 20), for the edification of the church (14:12, 26) and in a decent and orderly manner (14:40).

(iv) How money should be collected for the relief of the poverty-stricken saints at Jerusalem (16:1 ff.). Regularly, on the first day of each week, every one was to lay by money according to the measure of his prosperity, so that there might be no feverish and forced last-minute collection when Paul arrived to receive and convey their gifts to Jerusalem.

There are three other matters on which Paul writes in this epistle and which have not so far come within the scope of our survey. They are dealt with in chapters 11 and 15. Firstly, the Apostle insists on the unseemliness of women having their heads uncovered during public worship (11:2–16). This may well have been another subject about which the Corinthians had written to Paul requesting instruction. Secondly, he rebukes them sternly because of deplorable excesses of selfishness and irreverence which, so he had learnt, characterized their gatherings together to partake of the Lord’s Supper (11:17–34). This passage contains the earliest of the four New Testament accounts of our Lord’s institution of this sacrament.

Thirdly, there is the great fifteenth chapter explaining the doctrine of the resurrection of the dead. Either their letter had informed him, or he had learnt in some other way, that some among them were affirming that there was no such thing as resurrection after death (v. 12). Paul emphasizes that Christ’s resurrection is an indisputable historic fact (vv. 1–8); that it is an indispensable article of the Gospel (vv. 13–19); that it is the guarantee, as the firstfruits of the ultimate harvest, of the future resurrection of all who fall asleep in Him (vv. 20–34); that the resurrection body is incorruptible, glorious, dynamic, spiritual (vv. 35–49); that those who are still alive at Christ’s coming will also share in this wonderful transformation (vv. 50–54); that through our Lord Jesus Christ God even now gives us the victory over sin and death (vv. 55–57); and that the knowledge of these great truths should cause us to be “stedfast, unmoveable, and always abounding in the work of the Lord,” assured that our labour in the Lord is not in vain (v. 58).

Finally, it will be seen that in his doctrine of the Church, as it emerges from this epistle, Paul was no perfectionist. Despite the shameful excesses and aberrations which it has been necessary for him to censure, despite their warring factions, their inflation with pride, their uncharitableness, despite their toleration of the most degrading vice and grave irreverence and disorderliness in public worship, and despite the fact that some among them were even denying the resurrection of the dead, he still addresses them as the Church of God (1:2); for the marks of the true Church are still to be found in Corinth, and the calling of Almighty God cannot be undone by hostile powers, however satanic, in their midst. (See Calvin’s comments on 1 Cor. 1:2 and also Inst. IV, i, 14.)

Literature

For English-speaking readers works by the following commentators may be recommended: Chrysostom (fourth century), Calvin (sixteenth century), Charles Hodge (1835, republished 1953), Lightfoot (on the Greek text of the first seven chapters only, posthumously published, 1895, in Notes on the Epistles of St. Paul), Robertson and Plummer (1911: International Critical Commentary, on the Greek text) and F. W. Grosheide (1953: New International Commentary on the New Testament under the Editorship of Professor N. B. Stonehouse).

PHILIP EDGCUMBE HUGHES

Bricks Without Straw

Within Christendom there are two philosophies which are so widely at variance that we must ask whether they are complementary or mutually exclusive.

The evangelical believes that preaching of the Gospel and its accompanying reception by man involves a divine order of salvation. Any attempt to violate this divine order inevitably brings chaos.

The evangelical believes that the first step in salvation is individualistic, a personal encounter with Jesus Christ, in which man recognizes himself for the sinner that he is and turns to Christ and his redemptive work, accepting him as Saviour. The evangelical further believes that such an individual must then identify himself with the Church and in that fellowship with other believers work for the glory of God and for the advancement of his Kingdom. For this reason the evangelical makes a clear distinction between personal salvation, which is a transaction between an individual and Christ, and “joining the church,” which is the next step in God’s plan, and which he does because he has accepted Christ, and not that he might be saved.

But the liberal thinks differently. Writing in The Christian Century (Mar. 5 issue) Dr. Charles Clayton Morrison says: “There is no support in New Testament Christianity for this individualistic, moralistic, subjectivistic and mystical conception of salvation. Christianity is not primarily an individualistic experience” (italics ours).

If this is true, the entire book of the Acts will have to be rewritten. Peter, on the day of Pentecost, affirmed that “whosoever shall call on the name of the Lord shall be saved,” and continued: “Repent, and be baptized everyone of you in the name of Jesus Christ for the remission of sins … for the promise is unto you and to your children.… Save yourselves from this untoward generation.” In this record we find that whether Peter or Paul is preaching, the message is to individual sinners who need a personal Saviour. That regenerate believers were then immediately united to form the Church belongs to the sequence of events.

Dr. Morrison is even more explicit. He goes on to say: “Christianity is primarily a corporate religion” (italics ours). Much as we regret this statement, we are thankful that this philosophy is openly stated.

What is the greatest trouble with the churches today? Is it not that within their ranks there are so many who have never experienced regeneration? Does not the weakness of the churches stem in large measure from those who have “joined the church” but have never met Christ?

That intelligent and responsible Christian leaders should decry the absolute necessity for an “individualistic experience” before there is an effective corporate witness is to demand the impossible. No man can live like a Christian until he is a Christian and the act of affiliation with a church is not the means of salvation—it is only a right and necessary sequence to a personal surrender to the Lord Jesus Christ.

We deplore the necessity of taking issue with a distinguished Christian scholar and leader, but we must accept this challenge as one the Church must face. To deny the basic necessity of personal regeneration, so clearly affirmed by our Lord, and to substitute for this personal experience the act of incorporation into the life of the Church whereby some form of spiritual osmosis is supposed to take place, is to do violence to the biblical revelation.

To insist on personal conversion as the first step in the Christian faith does not lessen one whit the biblical doctrine of the Church. Nor does it in any way reflect on the importance and place of the Church in God’s economy. The Church is the body of Christ. She is the Bride of Christ and it is in this fellowship of the redeemed that Christians work for the ongoing of God’s Kingdom.

Does not a true ecumenical spirit require that we recognize all believers as a part of the Church? We believe that is so and that her banners wave wherever believers are found. But to assume that the Church consists only of the major ecclesiastical groups, and to those ecumenically active, is as absurd and as unecumenical as is the attitude of some Fundamentalists who affirm that they alone remain as defenders of the faith.

Controversy is unpleasant, but controversy has nonetheless alerted the Church against error through the centuries. Dr. Morrison has fired the first shot. He speaks of “Fundamentalist evangelism” as “distorted, shallow, inflated and an unbiblical conception of Christianity.”

Strange to say, the “truncated” gospel against which the article under discussion inveighs is part of the same gospel of God’s redemptive work for lost sinners for which the Church has stood historically. One can but wonder if the strictures against this resurgence of evangelism do not center in a rejection of the biblical message itself? The need to apply Christianity to the contemporary scene must not be made the occasion for rejecting the vital Christian message itself.

Dr. Morrison deplores the phrase: “The Bible says,” and exclaims: “What a travesty of the Christian faith this idolatry of a book called the Bible has been.”

Can this be answered? Ask the men and women who have made this Book their companion, who in simple faith have taken it as their guide and stay. We have never seen a person who has made an idol of the Bible, but we have seen Christian leaders who, lacking faith in both the integrity and authority of the Scriptures, spend their time and energies in secular rather than spiritual emphases. There are theologians who have lost their confidence in the Word. But many laymen are beginning to look at them much as they would at soldiers who have lost their weapons on the field of battle.

Dr. Morrison demands that “Protestantism should take its evangelism out of the hands of fundamentalism and project an evangelism that truly represents the Christian faith.” A good suggestion, already tried by a few liberals. Liberal “evangelism” may appeal to the pride of intellect and to the esthetic sense, but it is as helpless before lost sinners as a shorn Samson was before the Philistines.

Here is a challenge. Protestantism can well profit from a modern Mount Carmel. Let all the prophets of a humanized Christ, a bloodless redemption and an expunged doctrine of the new birth, along with a demythologized Bible, prepare for their “evangelism” in any form they may desire. Let them prepare their altar, lay on their sacrifices and call out to heaven from early mom until late at night.

Let those who believe in the blood-bought redemption of Calvary, the ugly fact of man’s sinful nature and the necessity of a personal experience with the living Christ, take the sword of the Spirit, which is the Word of God, and with the message of that Gospel preach to lost sinners.

Let the Holy Spirit do his work and let the world see on which message the fire of revival will fall! We will accept the verdict.

L. NELSON BELL

Of all the manuscripts discovered in the caves near the northwestern end of the Dead Sea in Palestine, none can compare in importance and significance with the great scroll of the prophet Isaiah. Written in a beautiful Hebrew hand on 17 sheets of leather sewed together, it consists of 54 columns. It is about a foot in height and 24 feet long. The clearly written text is not divided into chapters as is the case in our English Bibles, but into paragraphs.

Antiquity Of The Scroll

There now seems to be fairly widespread agreement that the scroll of the prophet Isaiah comes from the late second century B.C. There has been much debate, and the question of the date has been subjected to thorough scrutiny and inquiry. Comparison with other ancient writing and the studies of archaeologists have rather clearly established that the early date for this scroll must be accepted. It is at least earlier than the time of our Lord. The archaeological evidence is particularly strong. The monastery at Qumran near the Dead Sea has been excavated, and it is clear that the community was active at this time. It is not our purpose to discuss the methods by which the antiquity of the scroll was established. The reader who is interested in this subject may refer to the splendid treatment in Millar Burrows, The Dead Sea Scrolls (1955, pp. 102 ff).

What is of importance to note is that the Isaiah scroll from the Dead Sea is without question the earliest known extant entire copy of any book of the Bible. It is about one thousand years earlier than the earliest portion of any copies of the Hebrew Old Testament now extant. In the light of this fact we may well ask, What light does this important manuscript throw upon the text of the Old Testament?

The answer to this question is that for the most part the Isaiah scroll agrees remarkably with the text of the Hebrew Bible already in our possession, the so-called Masoretic text. In some respects there is a difference, but the difference is unimportant, being largely a question of spelling, and not affecting the meaning of the text any more than the differences in the spelling of such English words as “honor” and “honour,” “labor” and “labour,” etc. There are, however, more important divergences from the Masoretic text. In certain instances the scroll shows a preference for the reading of the Septuagint rather than for the Masoretic Hebrew. Thus, to take an example, in Isaiah 53:11 the scroll reads, “he shall see light,” and thus follows the Septuagint, “to show him light.” There are also other minor variations.

These variations are not too serious. Many of them may be attributed to the carelessness of a copyist. It may be, however, that there was some definite influence of the Septuagint and even of the Samaritan version. The sect living at the monastery at Qumran was removed from the orthodox Judaism of the time. Whatever its precise nature may have been, whether Essene or not (and to the present writer this question has not yet been decisively determined), the sect was apparently one that did not vigorously maintain all the tenets of Judaism. It is quite possible, therefore, that it may have held a looser view of the text than did the stricter groups of Jerusalem. It is interesting to note that the manuscripts from Wadi el-Murabba’at, which seems to have been a center of orthodox Judaism, exhibit a strict faithfulness to the Masoretic text of the Old Testament.

If, among the sects of Judaism, there may have been a looser view of and attitude toward the text (and certainly the Septuagint itself would support this view), we need not in the least be concerned as to the trustworthiness of our text of the Bible. The Isaiah scroll is a wonderful testimony to the accuracy of the Masoretic text, and its divergences are very few and minor. Here then is further witness to the fact that the text of the Old Testament is one upon which we may rely and whose teachings we accept with confidence.

Does the Isaiah manuscript have anything to tell us about the question of the authorship and the unity of the prophecy? As is well known, some scholars maintain that the prophecy of Isaiah in our Bibles is not the work of the one man Isaiah but, rather, of several authors who contributed to it. At the end of chapter 39, we are told, the section containing the genuine prophecies of Isaiah comes to an end, and beginning with chapter 40 we are said to be in a different world. For years it was held that the section beginning with chapter 40 was the work of a prophet who lived in the sixth century B.C., in Babylon, two centuries after the time Isaiah himself lived. The New Testament, on the other hand, clearly teaches that the prophecy in its entirety is the work of the eighth-century prophet Isaiah. Passages, which according to the dominant critical view are written by “second” Isaiah, are quoted in the New Testament as from Isaiah himself.

The Problem Of Division

If it were true that the section beginning with chapter 40 of Isaiah came from the sixth century B.C. and if it were also true, as many critics have claimed, that this author was the greatest of all Israel’s prophets, the question of course arises how it was that the name of this prophet has sunk into oblivion. How is it, then, that his prophecies were simply tacked onto the section containing the genuine prophecies of Isaiah, and that the name of Isaiah, who, we are often told, was a prophet of much lesser stature, came to be attached to the entire book? These questions are often ignored, but they cry out for answers. And, if there is a copy of the book of Isaiah extant which dates from the latter part of the second century B.C., it renders the answering of these questions all the more difficult.

When we examine the Isaiah scroll we are immediately struck by the manner in which chapter 40 follows chapter 39. Chapter 39 concludes one line from the bottom of the page, and there remains space for about eight letters. Chapter 40 begins on the last line of the page without even special indention. In other words, there is no unusual break between the two chapters. There may be a division in the Dead Sea scroll of Isaiah, but this division, if it really is such, comes at the conclusion of chapter 33. Why this division occurs at this point is difficult to say. There is little reason to believe that it has anything to do with the question of authorship.

The fact is that the Isaiah scroll supports the position of the New Testament and of those Christians who wish to follow the New Testament in what it says concerning the authorship of the prophecy. The scroll most emphatically does not support the position of those who maintain that there is a break at the conclusion of chapter 39. There is no such evidence.

Of unusual interest and importance is the manner in which the scroll demolishes the views of the German critic Bernhard Duhm. In 1892 Duhm issued his epoch-making commentary on Isaiah, in which he maintained that there were three principal authors of the book, first, second, and third Isaiah. There were in addition editors and redactors, and the process of compilation and revision went on until almost the time of Christ. Indeed, Duhm thought that the final redactor of the book worked in the first century B.C.

That this theory is now untenable is clear. If an entire copy of the book is extant from the second century B.C., the book certainly could not have been completed in the first century B.C. It is well that such a death blow has been struck to this particular theory of Duhm, for Duhm has had a tremendous influence in the study of Isaiah. If the Dead Sea manuscript does nothing more than cause scholars to abandon the views (or even some of the views) of Duhm, we can be profoundly thankful to God.

If a copy of the entire prophecy comes from the second century B.C. and if the so-called second Isaiah lived in the sixth century B.C., it is clear that the period of time in which the book reached its present form has been narrowed considerably. In other words, within the space of possibly two hundred years (if the “critical” datings are accepted) the compilation of the present book must be accounted for. When one considers the tremendous difficulties involved, it is almost impossible to do this. What happened to the memory and the identity of “second” Isaiah, of “third” Isaiah, and of the editors who took part in the compilation of the book? One who works with this problem will begin to appreciate the difficulty of any solution other than that of the New Testament. We may say confidently that the discovery of the Isaiah manuscript has proved to be a great aid to the view of the New Testament that Isaiah himself is the author of the entire book that bears his name.

Interpretation Of Isaiah

What does the new manuscript have to say that will cast light upon interpretation of the prophecy? We may note for example its reading of Isaiah 7:14. This is a much disputed passage. Is there anything that we may learn from the new manuscript with respect to this passage? It is interesting to note that in its reading of this verse there is no deviation from the ordinary Masoretic text. The word used to designate the mother of the Child is the well-known ‘almah. It is a word which is never employed of a married woman. There can be little doubt then that this word is the original, and is that which the prophet himself used. The new Isaiah manuscript in reality casts no new light upon the subject of this recently much-disputed passage.

There is one other passage, however, where the reading of the Isaiah manuscript is most interesting. It is the much disputed verse, 52:15, which is translated in the King James Version, “so shall he sprinkle many nations.” Anyone who is even slightly familiar with the discussions of this passage will realize that it is truly a crux interpretum. For the most part, those who do not accept the absolute authority of Scripture have regarded the translation of the King James Version as incorrect. On the one hand, some have maintained that the Hebrew word yazzeh should not be translated “he shall sprinkle.” On the other hand, many have felt the need for an emendation of the text. Numerous emendations, possibly a dozen, have been proposed. What does the new scroll have to say? It is interesting to note that the reading in the Isaiah scroll is the same as that in the Masoretic text. Here is further support for the interpretation “he shall sprinkle.”

In recent times some scholars have come out in defense of this time-honored interpretation. The matter is of great significance, for, as it stands, the text refers to the atoning work of the Servant. It sets him forth as one who performs a priestly work, namely, the sprinkling of nations in a purifying rite. Should this clear reference to the Servant’s priestly work be eliminated? The newly discovered manuscript says no. It supports the position of those who all along have wished to accept the Masoretic text as it stands. Here, then, is a point at which in a remarkable way the language of the prophecy has been vindicated against many attacks. It is, indeed, remarkable support.

Bearing On Criticism

There is, of course, much work still to be done in the study of the newly discovered manuscripts from the Dead Sea region. Some four hundred fragments of biblical books have been found already, and the amount of work that must go into fitting these fragments together and publishing them will truly be tremendous. The scroll of Isaiah, however, was almost immediately made available for study, and great credit is due to those who were responsible. It seems safe to say that certain tenets of “criticism” will have to be modified. On the other hand, those who believe the Bible to be the infallible Word of God and hence believe the witness of the New Testament to the authorship of Isaiah, may rest assured that in this new manuscript there is further support for their position. Bible believers have not been compelled to abandon or to modify their positions. And this is what we might indeed expect, inasmuch as the Bible is the revelation of God himself.

Edward J. Young has pursued his interest in the Old Testament and in the Hebrew language in both the Old and the New Worlds. He holds a Ph.D. degree from Dropsie College, Philadelphia with additional study in Newman School of Missions in Jerusalem, Centro de Estudios Historicos in Madrid and University of Leipzig. His writings include Introduction to the Old Testament and Studies in Isaiah. He is Professor of Old Testament at Westminster Seminary, in Philadelphia.

Several recent articles in United States magazines have given the impression that the day of missions is nearly over, and that there is an anti-missionary spirit on the mission fields of the world today. Strong proofs have been cited in support of this notion. Nonetheless, as a Mexican who has served with a mission board for five years and has traveled in nearly every country of Latin America, I do not believe these articles give a correct analysis of the situation—for my continent, at least, and probably for others throughout the world.

Neglect Of Stewardship

Missions have been in Latin America for about one hundred years. At the beginning of their work there, missionaries hesitated to teach the people Christian stewardship, for two reasons: (1) there existed unfavorable circumstances created by the domination of the Roman Catholic church and its exploitation of the ignorance and earnings of the people, and (2) the missionaries wished to emphasize the biblical doctrine of salvation by grace and not by works. In many places, therefore, offerings were not taken, mention was not made of the people’s responsibility to give for the work, and funds for the operation of national churches were consequently having to be supplied through the missionary’s own mysterious sources.

Sadly enough, this policy was pursued for many years with the result that churches in time became accustomed to depending upon missions for their own support. However, as social and economic situations changed, and new missionary leaders appeared who realized the Christian irresponsibility in not teaching new believers the privilege of giving their first fruits to the Lord, there began a new movement which might well be called the plan of responsibility for the children of God. Such terms as “indigenous church” and “self-support” came into vogue as a consequence of this.

To implement the new plan many mission boards decided to reduce gradually the help they were giving to national churches. This brought difficulties, not for the ordinary believers, but for the pastors who often had to face real poverty. I know of families who suffered an economic depression to the point of not knowing what they would eat from one day to the next. In one conference, for instance, which had been called for the purpose of pushing this program, a pastor asked the question: “Brethren, is it right that a missionary have milk for his pet dog to drink each day, when I sometimes do not have a few cents to buy even a piece of bread for my children; and yet we are both in the same work of the Lord?”

This was not the case with everyone, of course, but it reveals that many injustices were committed against pastors who had faithfully served the Lord and missions in the past. The entire situation caused an unfortunate spirit on the part of some nationals—not ingratitude toward mission boards so much as opposition to their methods in “nationalizing” the work. Even today some pastors in Latin America earn only about $25 a month. Of course, the lower standard of living in these countries must be taken into consideration; nevertheless, the remuneration received by these hard-working servants of the Lord is often grossly insufficient.

Service And Salary

The economic situation moreover brought problems between one mission board and another because certain of the boards, which had begun work more recently, were paying the nationals at a higher rate than were the older boards. This caused something of an exodus of pastors from one mission to another, each believing that a higher salary would signify a reward from the Lord for faithful service in the past. Such pastors were judged by their own boards as unfaithful, carnal, and more interested in money than in the true work of the Lord. But now that I have seen the operation of the church in the States, I wonder—would it seem wrong to you, were you in such poverty, to accept the call extended by some other church or mission if that meant a bigger salary?

Of course this whole question of support on the mission field is a delicate one and has caused many problems and misunderstandings. But I do not believe it has caused an anti-missionary spirit. The nationals simply consider these problems inevitable and love the missionaries anyway.

Nationalism Not Anti-Missionary

In Latin American countries today there is a marked spirit of nationalism. Almost every nation protests inwardly or outwardly against foreign companies who own large proportions of the land. It is not unusual to find scrawled on signs, “Get out Yankees!” or something similar. This is only natural. And we know that nationalism is but the natural product of a self-awakening, growing nation.

However, it deserves repeating that nationalism does not mean an anti-missionary spirit. Just as the United States industrialists who exploit Latin American resources do not represent the Christian Church, so the extreme nationalists in Latin American countries do not represent the Christian believers of those countries. Christians of these lands are as grateful for missionaries as you are for the people who first told you the Good News and then fed and nurtured you in Christian life.

Today, and tomorrow as well, Latin Americans desire and need help from the missionary—in somewhat different terms and methods than what they are receiving at present. In spite of the great differences between Latin and North American cultures, perhaps the day is not far distant when missionary leaders throughout the world can meet with national leaders to seek a solution to the difficulties.

Maturing Of Nationals

The national church is coming to maturity. Its leaders feel that they should have voice and vote in the work. They want to be collaborators and not just puppets, and if there are any cases of anti-missionary spirit in Latin American churches today, they are on an individual basis, and are the result of personal resentments caused by this want of responsibility and independence.

Perhaps the greatest problem on the mission field today is simply a lack of understanding between the two groups, nationals and missionaries. Any observer will note that on the mission field there is a feeling of “we” as against “they.” The Latin, regardless of his actual status, is always on a slightly different level from the missionary; and therefore, there is not complete confidence on his part toward the latter. In fact, there are a good many reservations on both sides.

The nationals have resigned themselves to the fact that (as they see it) any opinions contrary to those of the mission must not be expressed if they do not want the danger of losing their positions through moral or economic pressure. On the other hand, missionaries often are not frank enough in expressing what they have in their hearts, because they fear to offend their sensitive brethren or appear superior over them. Identification of one group with the other, openly and in love as true Christians, is needed on both sides.

Toward New Understanding

Let me make four suggestions that might lead to better understanding between missionaries and nationals:

1. It is essential that all missionary candidates make a thorough study of the psychology and culture of the people whom they plan to serve, not only in general but of the specific area which is to be their field. Lack of knowledge and appreciation of Latin American psychology has contributed much to the problems between nationals and missionaries.

2. Since the work has now come of age, national leaders want to work as full collaborators with the missionaries. If mission boards truly wish to avoid misunderstanding, unfairness, and friction, they should formulate policies that give equal rights to all “citizens of heaven,” with ample opportunity for everyone’s views to be heard on a matter before decision is taken.

3. As funds permit, key national leaders from the different mission fields should be brought to the United States for brief visits. This may sound extravagant, but it would accomplish four important results: (a) leaders would be able to observe the operation of the church in the States, (b) they would learn to understand better the psychology of the Anglo-Saxon and his ways of work, (c) they would appreciate how a missionary feels in a strange country without a good grasp of the language, and (d) they would find out that money for missions, far from growing on trees, comes (to non-denominational missions at least) as a result of difficult semibegging on the part of the missionary. Such a trip would be an eye-opener to any national leader who loves missionaries and yet finds their ways at times difficult to understand.

4. In keeping with its increased growth and cultural development, Latin America needs missionary help today more than ever. Our thinking must be in terms of how we can make missions more effective rather than complaining that there is an “anti-missionary spirit” that must be retrenched. The fields of literature and radio, especially, are white unto the harvest. Missionaries must not desert Latin America now when only about 5 per cent of its 180,000,000 people are believers!

If any reader would visit the mission field to test the views that I have given here, he would be surprised at the high regard in which Latin American Christians hold those who have helped in any way to give them the message of peace.

In spite of the problems that still exist, it would be a sin to curtail the Latin American missionary program or stop sending help to countries where ignorance of the Gospel is so great.

Juan M. Isais is a native of Mexico. In 1951 he was graduated from Instituto Biblico Centroamericano, Guatemala. Since 1951 he has conducted weekly radio programs and served in evangelistic campaigns throughout Latin America. Currently he is assigned to mission responsibilities in New York City.