“From that time forth began Jesus to shew unto his disciples, how that he must go to Jerusalem, and suffer many things of the elders, and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men” (Matt. 16:21–23).

Peter came through with flying colors on this examination as to the person of Jesus. But he failed miserably in his understanding of our Lord’s atoning mission. For him there was no place for death in his Christology. To Peter death could mean only defeat for all that was involved in Jesus’ ministry.

That the apostle was not alone in this regard may be seen in an examination of the attitudes held by others with respect to the death of Jesus. To the elders, chief priests, and scribes it was merely the removal of another threat to their privileged position (John 11:48). To the Romans it was only the execution of another criminal (Matthew 27:15–17). To the Greeks it simply involved another foolish sentiment of an unlearned people (1 Cor. 1:23). To the multitude of Jews it was a stumbling block to their faith (1 Cor. 1:23). To Jesus’ most devoted followers his death was a tragic defeat for all their hopes and dreams (Luke 24:21). To all the crucifixion of Jesus was an act of martyrdom to his ideals. In varying degrees all these attitudes have persisted through the centuries even unto this hour.

But to Jesus his own death was the center of history about which all his words and deeds would revolve. To be sure, for many the meaning of Jesus’ death came into proper focus after the Resurrection (Luke 24:25–27). However, there are some who would still stand alongside Peter of long ago and “rebuke” Jesus and those who proclaim him when faced with the facts and implications of his death. His person, character, and teachings they embrace; but for them no cross, no Calvary and no shed blood.

A Voluntary Death

Since Jesus’ death was to him the crux of his ministry and the center of men’s faith, what, then, may we say as to the meaning of it?

That the death of Jesus came as no surprise to him may be seen in that six months before it happened he began to prepare his disciples for that hour (Matt. 16:21). Death had been a reality to him from the beginning. We may well surmise that even as a child he saw himself as the “Lamb slain from the foundation of the world” (Rev. 13:8; cf. Luke 2:49). Certainly it was envisioned by Simeon as he held the infant Jesus in his arms (Luke 2:35). John the Baptist could have had no other thought in mind when he said of him, “Behold, the Lamb of God, which taketh away the sin of the world” (John 1:29). We do not fully comprehend the meaning of the baptism of Jesus until we see in it the symbolic foregleam of his death, burial, and resurrection. The burden of proof rests upon those who would avow that the full significance of Psalm 22 was not understood by Jesus from the beginning of his public ministry (Matt. 27:46; cf. Ps. 22:1).

But all this Jesus kept from his disciples until the pressure of the approach of his death made it necessary that he tell them plainly of his pre-determined end. Shortly after his conversation with Peter, Jesus, in his transfiguration experience, conversed with Moses and Elijah concerning his “decease” or exodus (literal translation) “which he should accomplish at Jerusalem” (Luke 9:31). Thereafter, knowing that “the time was come that he should be received up, he steadfastly set his face to go to Jerusalem” (Luke 9:51), knowing what awaited him there.

This truth comes more into focus as, later in Jerusalem, we hear him say, “No man taketh it [my life] from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:18). Still nearer to that event, and in reply to those who warned him of Herod Antipas, Jesus says, “Go ye, and tell that fox, Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected.… for it cannot be that a prophet perish out of Jerusalem” (Luke 13:32 f.). The time of Jesus’ death lay, therefore, not within the whim of Herod but within the wisdom of Jesus. And two days before his crucifixion he predicted the exact day on which it would occur (Matt. 26:2).

The picture of the voluntariness of Jesus’ death becomes even clearer as the hour of it draws nearer. Under the shadow of Gethsemane’s gnarled boughs, when Peter rashly attempts to save him from his arrestors, Jesus allows himself to be taken with the avowal, “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?” (Matt. 26:53 f., author’s italics).

A careful analysis of Jesus’ trial and crucifixion reveals that through it all he was in complete command, to die not as a martyr nor criminal but as a king. In the midst of his trial he reminded Pilate, who said he possessed the power to release or crucify him, “Thou couldst have no power at all against me, except it were given thee from above.…” (John 19:11). And at his crucifixion, he caused Pilate to write in the languages of government (Latin), of culture (Greek), and of religion (Hebrew), “JESUS OF NAZARETH THE KING OF THE JEWS” (John 19:19).

But the climax of this truth is seen in the moment Jesus died. Matthew records that when He “cried again with a loud voice, he yielded up the ghost” (27:50). Translated literally we read, “He dismissed his spirit.” That is, when all was accomplished according to divine plan, Jesus said to his spirit, “You can go now!” This was a voluntary death!

Looking back from that juncture in time, we realize, therefore, that our Lord was not swallowed up in a swirling maelstrom of circumstances. Rather he walked with certainty and dignity to the cross as he perfectly did always the will of his Father. On the cross he refused the merciful relief of drugs that in full possession of his mental powers he might lay down his life as a sacrifice for the sin of the world. Having known no sin he voluntarily became sin for us that in his death the power of sin over us might be broken. Nothing short of this would have sufficed. Animals by the unnumbered thousands had hitherto gone to the altar as unknowing and unwilling victims. Yet, they were but shadows of the Lamb of God, the Son of man, who willingly gave his life as a ransom for many.

A Vicarious Death

A vicarious death simply means a substitutionary death. In his crucifixion Jesus was our substitute, bearing the penalty for our sins. This is seen in Jesus’ becoming the substitute for Barabbas. According to Roman custom, the Jews had the privilege of selecting one prisoner to be released for them at the season of the Passover. Knowing this, and hoping thus to release Jesus, Pilate asked the crowd whom they would have released unto them, Barabbas, a notable prisoner accused of insurrection, murder, and robbery, or Jesus. At the instigation of the chief priests and elders, the people chose Barabbas and called for the crucifixion of Jesus (Matt. 27:15–22). Thus, when our Lord died between two thieves he was actually a substitute for the sinner, Barabbas.

In actuality, of course, Jesus died not merely as the substitute for one man, but for all men (1 Tim. 2:6). This truth is clearly taught in the Bible. More than seven hundred years before that event Isaiah spoke of One who “hath borne our griefs, and carried our sorrows,” of One who was “wounded for our transgressions … bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes [bruises] we are healed. All we like sheep have gone astray.… and the Lord hath laid on him the iniquity of us all” (53:3–6). Literally, the Lord “hath made the iniquity of us all to meet on him.”

Jesus’ vicarious death is the theme also of John 1:29: “Behold the Lamb of God, the One bearing away the sins of the world” (literal translation). The words “bearing away” mean to take upon one’s self and carry that which has been raised by another. Thus Jesus became the scapegoat of the New Testament as he took upon himself the sins of the world.

Every man, were he to bear to his own death his own sins, would fall under the weight of the burden and be unable to carry them away. For this reason God mercifully raises our sins off from us and places them upon Jesus, the Lamb of God, who in turn carries them for us in death as our Substitute.

It is significant that a few weeks before Jesus’ death, Caiaphas, the high priest, had pointed out to his colleagues that it was expedient that “one man should die for (author’s italics) the people, and that the whole nation perish not” (John 11:50). John comments that Caiaphas had unknowingly “prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad” (11:51 f.). This word for is indeed significant, for Jesus uses it in explaining the purpose of his death: “I lay down my life for (author’s italics) the sheep” (John 10:15), that “whosoever believeth in him should not perish, but have everlasting life” (John 3:16). Had the justice of God prevailed Barabbas, not Jesus, would have been crucified. But because his judgment is wielded in mercy, Barabbas and all other sinners may go free.

Jesus Christ was our Substitute. And as we lift our eyes to see him hanging on a tree, we must avow, “But for the grace of God, there hang I!”

A Votive Death

The word “votive” is an adjective describing that which is offered or given in consecration or fulfillment of a vow. The last words of Jesus before he died were, “It is finished!” (John 19:30). In the language of the New Testament these words have to do with reaching an intended goal, carrying out the contents of a command, or performing the last act required to complete a process. In John 19:28 we read, “After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst” (author’s italics). The verb in italics is the same word in a passive form of the word “finished.” Jesus’ intended goal had been reached, the command had been fully obeyed and the process completed. And when he had received the vinegar, he said, “It is finished!” and bowed his head and gave up the ghost.

In the Epistle to the Hebrews the author interprets the death of Jesus as the fulfillment of the new covenant which God had made with men (Jer. 31:31–34; Heb. 8:6–10:22). He pictures the crucified Son of God as the “mediator of the new testament” (9:15). Pointing out the insufficiency of animal sacrifice for man’s sin (10:4), he adds, “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me … then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (10:5–7). That the will of God involved Jesus’ death for man’s sin is made clear by the author’s assertion, “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (10:12).

Thus we are carried back into the council chambers of eternity, where, in keeping with the redemptive purpose of God, the Lamb was slain from the foundation of the world (Rev. 13:8). But this redemption had to be worked out in history. The Father had to prepare a body in which the Son could be incarnated. And in this body Jesus justified the law of God in that he was tempted in all things like as we are, yet without sin (Heb. 4:15). Still he was made to become sin for our sakes “that we might be made the righteousness of God in him” (2 Cor. 5:21). It was to this that Jesus referred in his Gethsemane prayer. But he drew not back from the complete will of God. Jesus was nailed to the cross, God “made the iniquity of us all to meet on him” (Isa. 53:6), and God thereby poured out his wrath upon sin. In short, Jesus placed himself upon the sacrificial altar as a votive offering for sin.

A Victorious Death

If the death of Jesus had ended with the cry “It is finished,” our hopes would be futile. Such an end would have been defeat indeed. But the glorious epilogue to the redemptive drama is one of victory. Three days after his death some women came to his tomb prepared to anoint his body with spices for permanent burial. When they arrived they found the tomb opened and an angel sitting at the doorway. Seeing they were afraid the angel said to the women, “Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said.…” (Matt. 28:5 f.).

“As he said …!” It was in the foreknowledge of Jesus that beyond the cross would be the empty tomb. And he had spoken of this in many ways. At his baptism had he not come up out of the watery grave? At the first unveiled pronouncement of his death, had he not said, “Destroy this temple, and in three days I will raise it up” (John 2:19)? And when asked for a sign as to his deity, had Jesus not given the people the sign of Jonah, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matt. 12:40)? Yet, they understood him not.

They understood not that the victorious climax to Jesus’ earthly ministry would be in the resurrection. It was to be the basis of hope for all who should believe in him. “Because I live, ye shall live also” (John 14:19). He was declaring that assurance when he said to Martha, “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?”

In this question lies the very essence of our faith. The preaching of the first century did not stop with the crucifixion, but went on to the resurrection. And so must ours! Without that glorious truth we have no gospel, no forgiveness, no hope (1 Cor. 15:14–19). “But now is Christ risen from the dead, and become the firstfruits of them that slept” (v. 20). The “firstfruits” is the certainty that those in Christ may declare, “But thanks be unto God, which giveth us the victory through our Lord Jesus Christ” (v. 57).

I Hold The Book

Here in my hands I hold the Holy Book.

Like silence coming after battle roar,

Now peace comes home, and all the storms that shook

The heart’s foundation are no more, no more.

Now unafraid, I watch the level length

Of shadows deepen into darkest night:

Here in my hands is quietness and strength,

Here in my hands is gentleness and might.

Though satellites may whirl in outer space,

And hearts may faint with fear, this heart of mine

Is confident. I hold the Book and trace

God’s faithfulness in every single line.

And though the midnight of the world be nearing,

I face the dawn, the day of His appearing.

HELEN FRAZEE-BOWER

Herschel H. Hobbs holds the Th.M. and Ph.D. degrees from Southern Baptist Seminary. Pastor of First Baptist Church. Oklahoma City, he serves in the Southern Baptist Convention.

From the point of view of the average businessman, the New Deal launched America on the path of “creeping socialism.” By the mid-1950’s over one hundred “business sponsored” organizations opposing the New Deal’s political philosophy of interventionism began to appear. Many welcomed the name “libertarian” to distinguish themselves from the political liberals who accepted Big Government as a necessary instrument of social progress.

Although differing on many points, libertarians have, since their beginning, shared one common apprehension: the steady growth of government and the corresponding decline of individual responsibility and freedom. They have been driven by a very real fear, the fear that a government which controls the economic life of its citizens today will control their thoughts and souls tomorrow. To the libertarians, the “democratic process,” which many trust as an adequate safeguard against tyranny, supplies no sufficient guarantee against a tyrannical majority. They have read American history and know that the architects of our Constitutional system, who were aware of the danger of tyranny by the majority, tried to prevent it by specific checks which later political developments either weakened or destroyed.

Libertarianism And Religion

Three libertarian organizations that have had the most to do with the religious community have been the Foundation for Economic Education, Irvington-on-Hudson, New York; Spiritual Mobilization, Los Angeles; and the Christian Freedom Foundation, New York City.

All three organizations have been anti-statist but hardly anarchistic. (Professor Russell Kirk, author of The Conservative Mind, is the leader of another faction which prefers to call itself “conservative” rather than libertarian and tolerates more government authority. Thus, the age-old tension between freedom and authority divides the anti-statists.) All three are indebted for much of their economic thought to the Austrian school of economics mediated by Professor Ludwig von Mises and Professor Friederich Hayek and their disciples. Beyond that, these three organizations have followed different paths.

Foundation For Economic Education

Although sometimes mentioning God in its publications, the Foundation for Economic Education has not consistently risen above a humanistic basis, often implying that man is self-sufficient and capable of ordering his world by reason alone without guidance from other sources, especially government. This Foundation has championed an autonomous man and argued for freedom on the materialistic grounds that man in a free society produces more things and enjoys a higher standard of living than he would were government to interfere. The Foundation for Economic Education belongs to a wing of the anti-statist movement which champions a minimum of government. Occasionally, however, its antipathy toward government has been mistaken as a brand of philosophical anarchism.

Although the Foundation for Economic Education has included clergymen with teachers and other molders of public opinion in its activities, it has not concentrated upon influencing church organizations. Moreover, its policy has been to send literature only to those who request it. In short, it has had much less contact with churches than the two following organizations.

Spiritual Mobilization

Spiritual Mobilization, under the leadership of Dr. James W. Fifield, Jr., minister of the First Congregational Church of Los Angeles, with the aid of Dr. Donald Cowling, former president of Carleton College, has ventured a more religious approach than the Foundation for Economic Education. Spiritual Mobilization has published a monthly journal, Faith and Freedom, which has centered on the natural rights philosophy of the Declaration of Independence and has turned attention to the inalienable rights of man as a creature of God. Spiritual Mobilization has been thoroughly American in its accent, but less evangelical in emphasis than Christian Freedom Foundation. The full name of the movement significantly, is Mobilization for Spiritual Ideals, Inc.

Christian Freedom Foundation

Dr. Howard E. Kershner, a Quaker humanitarian who has served around the world in relief work, together with other religious leaders including Dr. Norman Vincent Peale, launched the Christian Freedom Foundation, which publishes the fortnightly, Christian Economics. This Foundation has as directors a large body of clergymen who account, along with the native pietism of Dr. Kershner, for the biblical and evangelical tone of the paper. This characteristic has distinguished it from the Foundation for Economic Education and Spiritual Mobilization. With the exception of Christian Economics there is very little consciousness of sin in libertarian writing.

Economics And Religion

Since the loss of secular freedom usually appears in the realm of economics, the concentration of libertarian movements has been upon economics. Increasingly, however, the intuition of many businessmen who are concerned about freedom has been that they must strike deeper than economics if they are to preserve economic freedom. Mr. Leonard Read, founder and president of the Foundation for Economic Education, may have been reflecting this trend when he stated that today a more descriptive name for his organization should be the Foundation for the Study of Freedom. One executive of a major industry recently made the statement: “All economic problems find their answer in the area of religious faith.”

This growing awareness of the need to search more deeply into the origin and nature of freedom is in contrast to much of the material sent out by the National Association of Manufacturers and the United States Chamber of Commerce which is often content to contrast the large number of work hours required in Russia to purchase shoes, clothing and other consumer goods with the very few work hours required in America. It is important to recognize that free men produce more, and a free system results in higher standard of living; but is this the essential difference between Communism and private enterprise? Suppose men get bored with two cars in every garage?

The Gospel And Society

Nevertheless, libertarian exploration of freedom has posed some questions evangelicals should consider. The advice that ministers “preach the gospel” and ignore political and economic issues is palpably absurd. Christianity cannot exist in a vacuum. It exists in relationship to men in society and has implications regarding the actions of men in their economic, political and social situations.

What are the implications of the gospel regarding society? Many theological liberals have been sure that the gospel implies Socialism. Does it? Is the Bible on the side of private property or of community of goods? What is the function of government in the light of the New Testament? Should we try to do by government what God refused to do in the Garden of Eden: prevent man from making mistakes? What about the Robin Hood morality of taking from one group in society in order to give to another? Is this Christian?

Evangelicals who think about these problems will have some questions to ask libertarians. Is the purpose of freedom the pleasure of man or the glory of God? Is statism evil because it generates poverty or because it enslaves man and inevitably becomes idolatry? Can we stop on the level of moral and spiritual ideals in our search for the foundations of freedom? Can the dilemma between freedom and authority, which so plagues libertarians, be resolved without Christ who sets men free through the discipline of commitment?

In this dialogue, evangelicals have a ministry that goes beyond raising questions. They have a witness to bear to the Saviourhood and Lordship of Jesus Christ. They must share the libertarian concern about the political and economic crisis which threatens our nation, but they must also be uneasy about the note that is missing from most libertarian publications.

The need of government is usually discounted by libertarians because men are good. This was the same kind of reasoning that was followed by the social gospel of former years to a conclusion far removed from that of Spiritual Mobilization. The social gospel argued that men are so good that they can be trusted to be altruistic and to live co-operatively once the “wicked,” competitive strife for profit is eliminated from society. The social gospel found sin in the environment rather than in the heart of man. Consequently, it was easy for the social gospelers to believe that mankind could bring the Kingdom of God to earth by means of legislation. Social action comes out in about the same place, but for different reasons. Through the impact of neo-orthodox theology, social action has become more realistic about sin, but its hope of redemption is still government action and not divine intervention. Consequently, although some social action leaders have retracted their more extreme pro-Marxian statements, they are still committed to a policy of legislating Christianity into “the structure of society.”

Evangelicals know that there is but one solution to the problem of sin—the Saviourhood and Lordship of Jesus Christ. Evangelicals know that this is a disease that can be remedied only on an individualistic basis. Individuals cannot be changed by changing society, but society can be changed by changing the hearts of individuals. In their individualism, evangelicals and libertarians are in agreement. It does not take much imagination to see the possibility of that agreement widening to include many other fronts as libertarians become conscious of the terrible lostness of modern society, and as evangelicals become aware of the political implications of their gospel.

It is inevitable that whoever takes the quest for freedom seriously must eventually be led to Christ. When Jesus said: “If the Son shall make you free ye shall be free indeed,” he was speaking of freedom from sin, but this is a freedom which is a source of all other freedom and which acts as a leaven in any society. Without this grace no society can long enjoy political or economic freedom. Witness the failure of South American and Asiatic countries when they have tried to build political freedom on some other foundation. Weber and Tawney drew near to the truth when they developed the thesis that capitalism was a by-product of Protestantism, especially of the Calvinistic variety.

Freedom A Divine Gift

It may be heretical to try to use Christianity to save a politico-economic system, but it is not heresy to point to the fact that political and economic freedom are a gift of Christ and that unless men turn to Christ they will certainly lose both.

Dr. Samuel M. Shoemaker, Rector of Calvary Episcopal Church, Pittsburgh, and a director of the Christian Freedom Foundation, relates a relevant experience in his book By the Power of God.

He found a delightful group of young married couples in Pittsburgh whose support of private enterprise far outran their interest in Christianity. The husbands were all executives and junior executives in the Pittsburgh area. When first introduced to them, Dr. Shoemaker asked them the question: “Have you ever stopped to think where America got her freedom? There is a Greek element in it, but by far the preponderant factor in freedom as we know it is our inherited Christianity.”

Dr. Shoemaker developed this theme at his first informal meeting with the group. The first meeting led to a second, third, fourth and a fifth, and then the Rector had to leave for vacation. In the fall, the couples reconvened, but not merely to study. By now they were ready to win others to a new way of thinking, and they did. This group of businessmen, with their wives, became the core of an evangelistic enterprise later known as “the Pittsburgh experiment.”

An evangelical who does not compromise with socialism has a greater opportunity to reach business communities today with the gospel than he has had for generations. But he must have some understanding of the economic crisis we face, as well as know the Christ who came “to seek and to save that which was lost.”

Preacher In The Red

THE SILENT CALL

While in school I was no different from any other student minister—I wanted a church that I could call my own charge. Finally a small church many miles beyond the city limits invited me to come one Sunday in view of a call. Filled with excitement and expectation I went, and gave them my student best. They set the next Sunday to call, and I was the only one being considered. The week which followed was a long, anxious one. The months fell away but no news from them. A few years later I was preaching in a town not many miles from that country church. After the service a lady came by and asked if I remembered her. I didn’t. She reminded me that she had been a member of that church and was there the Sunday I preached for them. I remarked, “Well, that was a strange experience. I felt sure the church would call me.”

“They did call you,” she replied.

“But I never heard a word from them,” I said.

“I know. I was the church clerk and they instructed me to write you, but I got to wondering what my husband would think of me writing to a strange man, so never did let you know.”

—The Rev. J. LOWELL PONDER, Karnes City, Texas.

For each report by a minister of the Gospel of an embarrassing moment in his life, CHRISTIANITY TODAY will pay $5 (upon publication). To be acceptable, anecdotes must narrate factually a personal experience, and must be previously unpublished. Contributions should not exceed 250 words, should be typed double-spaced, and bear the writer’s name and address. Upon acceptance, such contributions become the property of CHRISTIANITY TODAY. Address letters to: Preacher in the Red, CHRISTIANITY TODAY Suite 1014 Washington Building, Washington, D.C.

Irving E. Howard is associated with Christian Freedom Foundation. An ordained Congregational clergyman, he holds the Th.B. degree from Gordon Divinity School, S.T.B. from Harvard Divinity School, M.A. from Clark University, and is studying Business Administration at New York University.

Giving expression to a point of view which is becoming increasingly popular in some circles, Vincent Taylor writes, “More and more students of comparative religion, and of Old Testament worship in particular, are insisting that the bestowal of life is the fundamental idea in sacrificial worship” (Jesus and His Sacrifice, London, 1939, pp. 54 f.). In this view the sacrifice of the animal is necessary, but only because there is no other way of obtaining blood, the life of the animal. As Taylor says, “The victim is slain in order that its life, in the form of blood may be released.… The aim is to make it possible for life to be presented as an offering to the Deity” (p. 54). Death, according to this view, can play no real part, then, in sacrificial acts when such a view is taken to its logical conclusion.

Let us follow the trail of this reasoning from the Old Testament over into the New Testament. According to popular expression the use of the term blood “suggests the thought of life, dedicated, offered, transformed, and opened to our spiritual appropriation” (Vincent Taylor, The Atonement in New Testament Teaching, London, 1946, p. 198). Being saved by the blood of Jesus is being saved by his life. The death of Christ ceases to have the centrality and the efficacy which the Church has universally attributed to it. Instead, his death becomes considered a mere incident.

The Weight Of Scripture

It is my observation, however, that the passages of Scripture which popular opinion claims as proving “blood” means “life” are out-numbered by passages in which blood clearly means death. In 203 out of the 362 passages where the Hebrew word for blood (dam) occurs in the Old Testament, blood signifies death by violence, much as in the phrase “to shed blood.” Thus we read, “Whoso sheddeth man’s blood, by man shall his blood be shed” (Gen. 9:6) and “He that maketh inquisition for blood remembereth them” (Psalm 9:12). Over against this observation I can find but seven examples where there is connection of life with blood, and 17 where there is prohibition of the eating of meat with blood yet in it. (In 103 passages blood is used with regard to sacrifices, and these passages do not of themselves imply either life or death. They must be interpreted in the light of blood as a means of securing atonement—which in itself implies death.)

We need therefore strong evidence to substantiate current opinion before we accept the conclusions which gainsay the weight of Scripture cited above. What are we offered? The principal passage which adherents of this view advance is Leviticus 17:11: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life.” Blood, in this verse appears to have the meaning A. Lods gives it: “there is a ransom, a redemption, a death by proxy” (The Prophets and the Rise of Judaism, London, 1937, p. 294). Proponents also testify that in Genesis 9:4 and Deuteronomy 12:23 “the blood is the life,” with which must be taken the repeated prohibition of eating flesh with blood still in it.

Evidence Of Death

The writer insists, nevertheless, that these passages are just as easily understood when blood is considered the evidence that death has taken place. David refused to drink “the blood of the men that went in jeopardy of their lives” (2 Sam. 23:17), but this is a highly metaphorical statement. Both Genesis 9:4 and Psalm 72:14 have “blood” in parallel to “soul” or “life”; yet in the first case when Jehovah says that he will require the life and the blood of man, he is holding men responsible for taking life, not asking them to produce it or to give it to him; and in the second instance the meaning of “blood” in Psalm 72 is that shown by similar statement in Psalm 116:15—“death.”

We see, therefore, that passages claimed as proving that “blood” means “life” do not in fact bear the weight that proponents of this popular viewpoint believe. None speak of blood as indicating life in distinction from death. Yet they all speak intelligibly if we understand blood not simply as “life” but “life yielded up in death.”

Those who equate life with blood ignore another important fact, namely, that in the Old Testament blood is commonly used metaphorically, as we already saw in the case of David. Their argument depends on a very literal understanding of such passages as Leviticus 17:11 and others. Yet over and over again we come across references to “innocent blood” or “his blood be on his own head,” which cannot be taken literally. Stibbs draws attention to the Hebraic use of “vivid word pictures involving ‘blood’,” and cites such passages as the one describing Joab who “shed the blood of war in peace, and put the blood of war upon his girdle … and in his shoes” (1 Kings 2:5), and the Psalmist’s idea of the vengeance of the righteous when “he shall wash his feet in the blood of the wicked” (Psalm 58:10) (The Meaning of the Word “Blood” in Scripture, London, 1947, pp. 10 f.).

Another objection to the view we are considering is that it overlooks the pronounced Hebrew stress on the connection of life with the body. So far were the Hebrews from thinking of an immaterial principle of life that they associated life in the age to come not with the immortality of the soul but with the resurrection of the body. It is most unlikely, then, that they would think of the life of the animal after slaughter. We are far from the practical Hebrew turn of mind when we read of “soul-substance” (with Oesterley and E. O. James), or of “blood” suggesting “the thought of life, dedicated, offered, transformed, and open to our spiritual appropriation” (with Vincent Taylor). Stibbs is much nearer the mark when he sums up in the words “Blood shed stands, therefore, not for the release of life from the burden of the flesh, but for the bringing to an end of life in the flesh. It is a witness to physical death, not an evidence of spiritual survival.”

The Means Of Atonement

Where atonement is not brought about by the blood of sacrifices it is effected by things that signify death rather than life. (There are passages where it is effected by gold and the like [e.g., Num. 31:50], which do not obviously point to either life or death. But I pass over such as irrelevant to our present inquiry.) Moses in Exodus 32:30–32 tried to make atonement for the sin of the people by asking God to blot his name out of the book which He has written. Phinehas made atonement by slaying Zimri and Cozbi (Num. 25:13). David made atonement by delivering up seven descendants of Saul to be hanged by the Gibeonites (2 Sam. 21:1–9). The heifer was slain to avert punishment after murder had been committed by persons unknown (Deut. 21:1–9). The principle of blood atonement is that the pollution brought about by blood can be atoned only by the blood of him that shed it (Num. 35:33). But in each of these passages atonement is made or contemplated with no view to a presentation of life to God. It is the termination of life, the infliction of death that atones. Far from any symbol of life being presented to God, Saul’s descendants were hanged and the heifer killed by breaking its neck.

Usually when atonement is spoken of in connection with sacrifice, it is said to be effected by the sacrifice as a whole, rather than by any one part of it. Sometimes atonement is mentioned in connection with the blood, yet sometimes also it is attached to some other part of the ritual, like the laying on of hands (Lev. 1:4) or the burning of the fat (Lev. 4:26). This is natural enough if it is the whole offering which atones, but it is a very strange way to put it if the essence of atonement is the offering of life contained in the blood.

Sometimes it is impossible to see a reference to blood, as in Exodus 29:33, where the reference is to the carcass from which the blood has been drained, (cf. also, Leviticus 10:17). In these cases, however, we are always aware that atonement must be through the death of the animal; there seems no room for the idea of atonement through life. The blood of sacrifices points us to the death of a victim. The death was the important thing, and the blood symbolizes this death.

Life Violently Taken

Our conclusion from all this is that the evidence afforded by the term “blood” used in the Old Testament would indicate that it signifies life violently taken rather than the continued presence of life available for new functions.

In the New Testament the largest group of passages containing the word “blood” refers to violent death, just as we saw in the Old Testament. (Cf. Acts 22:20; Rev. 6:10, for typical examples.)

Quite often there are references to the blood of Jesus which show that death and not life is in mind. For example, in Romans 5:9 we are said to be “justified by his blood” and “saved from the wrath through him.” This is parallel to “reconciled … through the death of his Son” and “saved by his life” in the next verse, and follows references to Christ’s dying in the three verses preceding 9. It does not seem possible to resist the conclusion that “his blood” refers to the death of Christ.

In Hebrews 9:14 f. we read, “How much more shall the blood of Christ … cleanse your conscience from dead works to serve the living God? And for this cause he is the mediator of the New Testament, that by means of death having taken place.…” It is hard to envisage a reason for interpreting “the blood” in a sense other than that given by the words which follow: “a death having taken place.” So in Hebrews 12:24 we read of coming to “Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better things than that of Abel.” The blood of Jesus is contrasted with that of Abel, both pointing to death. And so it is with Hebrews 13:11 f. that we see the comparison made between the sin offering and the blood of Jesus, the point being not the presentation of the blood, but the burning of the carcass outside the camp. It is the death of the animal, and not the presentation of life that is seen here, and again the sacrificial illustration points once more to the death of Jesus.

From all of this a consistent picture emerges, namely, that blood points us primarily to the infliction of death. We have seen passages where one might possibly interpret blood as signifying life, but even these yield to better sense when the word is interpreted according to wider biblical usage and understood to mean “life given up in death.” There seems no reason, therefore, to dispute the dictum of J. Behm: “ ‘Blood of Christ’ is like ‘cross,’ only another, clearer expression for the death of Christ in its salvation meaning.”

Leon Morris is Vice-Principal of Ridley College in Melbourne, Australia. He holds the Th.M. and Ph.D. degrees. In this article he handles a theme treated more fully in his recent book The Apostolic Preaching of the Cross (Eerdmans, 1955).

Someone has said, “The only hope of Christianity is in the rehabilitation of Pauline theology. It is back to an incarnate Christ and the atoning Blood, or it is on to atheism and despair.” This is very fine, and doubtless would command general agreement among evangelical Christians. Our business, it would be said, is indeed to recall the Church to the faith once delivered to the saints. What is not so clear is how the content of that faith is to be defined, especially in its moral implications. Many are convinced that, for various reasons, the primacy of the ethical basis of the Gospel is in jeopardy today, and that evangelical Christians themselves need to be recalled to a more truly scriptural position.

This does not mean that the Church’s witness has deteriorated to a barren and lifeless orthodoxy. Indeed, there is no doubt that evangelical witness is intensely active. Rarely has the Church been so magnificently equipped, or so thoroughly up to date in methods. However, whether with all our streamlined techniques we have achieved as much as our forefathers accomplished without them is a question. Ours is an era of campaigns, missions, crusades, fruitful beyond doubt; and yet the age of our forefathers was the age of revival movements that left their mark upon nations and enabled the Church to speak with authority.

The Missing Note

Is there something lacking, then, in the contemporary evangelical testimony? We believe that a definite emphasis has been lost. Once the chief concern of spiritual work was the creation and upbuilding of Christian character. The great devotional literature of past generations in Scotland reveals something solid and substantial in the Christian experience of former days. That there were giants in the earth in those days is not surprising when we realize that Scotland’s sons were reared on classics like Boston’s Fourfold State and Guthrie’s Saving Interest, and that such titles were household words in almost every humble home in the land.

The evangelical piety, born of such influence, laid inflexible demands for the highest standards of Christian behavior, for probity of life, and, for uncompromising honor and integrity. We look in vain for such qualities today and are in danger of becoming content with a kind of spiritual adolescence that scarcely commends itself to intelligent people. Paul speaks in Ephesians of the measure of the stature of the fulness of Christ. Words like these lay upon us the duty of growing up, becoming men, and putting away childish things. We are suffering in our churches and fellowships from Christians who refuse to grow up into maturity and consequently are unable, as well as unwilling, to engage in the serious and urgent business of Christian witness and the discipline of prayer. Lack of depth and quality prevails.

How has this situation developed and what is the answer to it? Doubtless there have been several contributory causes. We would like to point out two in particular, before attempting to answer the problem.

The New Antinomianism

The first may be expressed in historical terms. The Church has from time to time been exercised and the purity of her faith imperiled by the heresy of antinomianism. And when the moral imperatives of the Gospel of grace become obscured, in the way suggested above, antinomianism in one or another of its forms has begun to undermine the vitality of its witness. As far back as the revival movements of the eighteenth century, which, according to historians, saved England from revolution, a significant trend may be traced that seems to have repeated itself frequently in Church history. When the glow and spiritual quickening of these early revivals had worn off, a slow hardening and petrifying of spiritual life began that, aided by the growing spirit of rationalism, gradually discredited the supernatural in religion and ousted it from its central place in the Gospel. The Christian faith became little more than an ethical system. The Gospel of the grace of God began to be eclipsed.

In the nineteenth century, the pendulum duly swung to the other extreme. Grace was recovered and supernatural religion came into its own again, but the reaction was such that men were saying, in opposition to previous moralistic tendencies, “Good works are useless; it is not what you do, but what you believe that is important.” This serious misunderstanding was furthered by misinterpretations of such words as “Ye are not under law but under grace,” which failed to understand that freedom from the law means to be “enlawed” inexorably to Christ. Ethical considerations became confused and ambiguous, and Christian behavior lost the supreme place given it in the New Testament.

The same process is being repeated in twentieth century evangelical reaction against nominal, moralistic forms of Christianity. As a result, a false antithesis between faith and works has come into being, giving rise to dangerous misunderstandings of, and confusion about, the true nature of biblical faith. Not that Christian behavior is “out” necessarily, but a different emphasis and definition, generally negative, have come about so that to many today Christian conduct is understood as the abstention from the more overt forms of worldliness. By such defective standards is Christian orthodoxy being measured and judged. Now, to be sure, evangelicals have maintained a more or less consistent witness against the recognizably outer forms of worldliness, such as certain kinds of entertainment and amusement. This doubtless has been necessary in a world that seems to have gone pleasure-mad; but there has been no corresponding thoroughness in dealing with the sins that blight and mar Christian life and fellowship: viz., strifes and envyings, petty animosities and jealousies, unholy ambitions, jockeyings for position, and secret intrigues, which all too often exist in Christian circles. These would indicate that our ethical values in the light of the Gospel are in jeopardy. That such “religion without morals” exists today no one deeply involved in Christian work would deny; and ugly thing that it is, it has contributed more perhaps than any other single factor to the discrediting of our distinctive testimony.

The Cult Of Frivolity

Another and very different trend also has contributed to and accentuated this phenomenon of “religion without morals.” There has emerged in our time an evangelical pattern that finds expression in lightsome, frolicsome, superficial Christianity, characterized by sentimental religious jazz and tinkling pianos. We are living through a time in which the cult of frivolity and entertainment bids fair to become the major factor in evangelical life when patter and humorous anecdote are the order of the day and platform jokesters are in danger of turning the pulpit into a variety stage. Comparing this frothy adulteration of the faith even at its best with the massive witness of our Puritan and Covenanting forefathers, one becomes aware why the present generation of Christians comes short of the high standards of the past.

But why, in fact, does this “pattern” tend to produce a “religion without morals?” The reason is this: Its emphasis is laid upon (subjective) experience, whereas our forefathers laid it upon character. The moral values of the faith have been overshadowed by the psychological, and this has undoubtedly led to a greater concern about happiness and “fulfillment” than character and conduct. (One has only to examine contemporary evangelical hymnology to see how true this is.) It is an eloquent commentary on the situation that in our churches today there are large numbers of Christians preoccupied, not to say obsessed, with the search for happiness. What they have not realized is that God is far more concerned with our sin than with our satisfaction; that the Gospel is not psychology but salvation; and that Christ died not primarily to make men happy but to make them holy. It needs to be reiterated most unambiguously that the central note in apostolic preaching is not “Jesus can satisfy the heart,” but “Christ died for our sins.” These two phrases in reality express the fundamental difference of emphasis between the new and the old theologies.

The Differing Aims

Actually, we are dealing with two radically different, if not opposing, aims. Modern preoccupations have inclined us to make happiness and contentment the chief end of life. We have proclaimed the message of grace as being the answer to man’s search for happiness. Modern man’s chief aim is to find happiness, but the fact that this desire is universal does not make it right, any more than the universal bias toward sin makes it excusable or right to sin. The aim itself is distorted. To look for happiness is itself essentially selfish and is doomed to failure from the outset. The Gospel is not the universal purveyor of happiness (it would be a justifiable criticism, if it were, to call it the opiate of the people!); it is the one effective answer to this distorted aim in man’s life, for it gives a man a new sense of direction, and enables him to perceive that his chief end, in the words of the Westminster Shorter Catechism, is “to glorify God and enjoy Him forever.” Our forefathers—and they were quite emphatic on the point—made the glory of God the consuming passion of their lives. They had a burning concern for the honor and glory of God’s name. Salvation for them meant that henceforth they should no longer live unto themselves, but unto him, not that they but that he should be satisfied. And, paradoxically, they found in this a happiness such as has all too often eluded our hungry hearts. Happiness is found only when we have ceased to look for it. It is a by-product, something that steals upon us when we are busy with something beyond ourselves. The happiest people are those whose vision has been captured by the realization that there is something higher and nobler than personal happiness in life.

Recovery Of Gospel Emphasis

This, then, must be the first step toward recovery—a new understanding of the purpose of the Gospel, a new realization of the moral imperative it lays upon man to live to the glory of God, as distinct from the psychological considerations that have obscured it. No significant advance in Christian witness can be made until this change is effected, for nothing less will succeed in reaching the root of the problem.

But how is this recovery to take place? Only through a return to true expository preaching. The unfolding of the Scriptures in the fulness of doctrinal content is a task which cries out urgently to be performed in our time and for which there can be no effective substitute. Evangelicals may protest that they have always been doing this, as witness the many Christian conventions and the large audiences they can command. A brief comparison between former times and the present makes it only too clear that the sustained, enriching expository ministry of the older divines has been replaced by the short twenty-minute talk replete with pithy humor, seasoned with anecdote, and “put over” by “personality” men. We have lost sight of the kind of preaching that depends upon nothing save the power of the Word itself and the promised unction of the Spirit. Serious attempt to tap the immense resources available in the Word of God for the building of character has been lacking. But, significantly, where such a full-orbed ministry is maintained, where no concessions are made to the easily tickled palates of modern Christendom, and where expository preaching is taken seriously, the results are always the same—not only does it produce fruit, but quality fruit. It builds Christians of caliber. God is faithful to his own Word.

And what, finally, of the content of such a message? Just this: Paul, writing to the Corinthians of his visit to them, says, “I determined not to know anything among you save Jesus Christ, and him crucified.” The Church of our day has yet to see what God can do through the all-embracing proclamation of this grand and glorious message which Paul describes as being both the wisdom and the power of God. Its threefold reference to justification, sanctification, and service, in which it answers the problems of sin, self and Satan, meets the total human situation in a way no other message can.

As to justification, the Cross deals with the very heart of man’s plight in the sight of God. For his problem is never merely his heart hunger and restless dissatisfaction, but his sin and his revolt and rebellion against the holy God of the Scriptures. As to sanctification, it tells us that the faith that justifies also unites us to Christ in his death and resurrection, and slays the old nature, the sinful self, and imparts new life in him. As to service, in which, to use Paul’s words, “we wrestle not against flesh and blood, but against principalities and powers,” we have yet to grasp in its fulness the meaning of the statement, “They overcame him (Satan) by the blood of the Lamb.” All this is involved in the preaching of Christ crucified. In the hands of consecrated men the Gospel of Christ is a power mighty through God to the pulling down of strongholds of sin and error inside the Church and outside it, and to the upbuilding of lives that can bear the scrutiny of God and man alike, and adorn the doctrine of God their Saviour in all things.

Uncreated Love

Why and how?

What and where?

Who is it

I sense hanging there?

Can He be God,

That wretched figure on the Cross?

Ah! Poor voluntary sufferer,

Is it love

That causes you to suffer so?

And what a love!

Not caritas

Nor ego-centric eros

Nor the other-flowing philos,

(Which at best is love of self reflected in a friend).

But agape divine,

Unmerited, unknown, incomprehensible,

Self-sacrificing love.

The uncreated irreducible

Substantia divine,

That stands at the very center of the Universe;

Wholly other, yet wholly mine!

Then this it is that fills

Men with the trust,

That enables me to surrender

Life and motion every night,

And to sink unafraid

Into the waves of sleep,

That little death, Thanatou hypnos,

Without one guarantee in earth or heaven,

That I shall ever waken,

Ever rise,

Short of the Resurrection of the Dead.

JOHN C. COOPER

James Philip holds the M.A. degree from Aberdeen University and is minister of Gardenstown Parish Church in Banffshire, Scotland. He edits the Prayer Bulletin of the Scottish Evangelistic Council. Student work is his special interest.

The abundance of literature on the subject shows a great interest today in the thought and actions of the “sects.” Before we take a brief look at recent books and articles on this subject it is quite necessary to define the word as we are using it. There is wide difference among writers on the meaning of “sect,” with resulting confusion. This confusion we would avoid, even though we have little hope of convincing everyone of our definition of the word.

“Sect” is often used, by Roman Catholic writers and others, as equivalent to denomination, in distinction from “church.” This is consistent with Roman theory that allows there is but one true church, namely the Roman. Liberal Protestant writers sometimes use the word “sect” in approximately the same sense as the Roman church uses it, though for exactly the opposite reason. Thus, Rome sometimes designates all non-Roman denominations as sects because she believes herself to have the sole right to being called a church; while some liberals apply the word to virtually all Christian denominations because they think that none of them is really more entitled to the term “church” than another.

Evangelicals generally use “sect” when referring to those Christian denominations not regarded as evangelical. They generally believe that there are many denominations which are entitled to the designation “church,” and so freely apply that term to them. Those which do not hold to evangelical principles are not usually called churches at all, but sects or cults.

If it is asked what is essential to being an evangelical church, the answer is usually forthright. Being evangelical is holding to evangelical or fundamental principles, especially the deity of Christ and his atonement.

The most interesting thing presently occurring in the world of churches and sects is the controversy concerning the classification of the Seventh-day Adventists. This group, since it came into being about a century ago, has usually been treated as a sect rather than a church by evangelicals. The Adventists today are contending vigorously that they are truly evangelical. They appear to want to be so regarded. And what is more interesting than this is that many evangelicals are now contending that they ought to be so regarded. But, on the other hand, many believe that the old classification as sect should not be changed. We shall not discuss that matter here, since CHRISTIANITY TODAY proposes soon to present an article by Prof. Harold Lindsell on this whole question. Sufficient to note here, by way of anticipation, that Donald Grey Barnhouse, Walter Martin and others (cf. editorial in Eternity, Sept., 1956, and elsewhere) are calling for a re-evaluation of the SDA’s, while E. B. Jones and others believe that they are as deserving their sectarian classification as ever (Sword of the Lord, Aug. 2, 1957). Just this week the new volume, Seventh-day Adventists Answer Questions on Doctrines, has reached my desk. It begins: “This book came into being to meet a definite need. Interest concerning Seventh-day Adventist belief and work has increased as the movement has grown. But in recent years especially, there seems to be a desire on the part of many non-Adventists for a clearer understanding of our teachings and objectives.” This book is the 720-page Adventist answer to the question whether it ought to be thought of as a sect or a fellow evangelical denomination.

Perhaps the most recent effort to assay all the sects appeared in January. It is the work of the faculty of the Presbyterian Seminary in Louisville, (The Church Faces the Isms, edited by Arnold B. Rhodes). This volume ventures on a somewhat broader field than most works of this variety. Thus it includes chapters on Roman Catholicism, Communism, Dispensationalism, and Fundamentalism, as well as Totalitarianism, Racism, Secularism and other themes.

Walter Martin is probably the most productive evangelical scholar writing in this field. J. K. Van Baalen’s Chaos of Cults continues as the standard evangelical work. Nelson is currently publishing the Why I Am series and we note that Senator Wallace F. Bennett’s Why I Am a Mormon is to appear in April. Leo Rosten has edited A Guide to the Religions of America (1955); this volume includes discussion by representatives of various denominations as well as adherents of the sects; it gives convenient summaries of membership, doctrines, clergy in the appendices, as well as results of a number of interesting public opinion polls. For studies based on firsthand observations and written in a popular nontechnical and nontheological style, Marcus Bach’s several volumes in this area are in a class by themselves. Charles S. Braden, too, occasionally gives studies, such as the one on Father Divine, which were based on observation as well as reading. His They Also Believe and other works are somewhat liberal in their slant but are distinctly significant from the social, theological and historical angle. F. E. Mayer’s The Religious Bodies of America has interesting studies of the sects as well as other religious bodies and is especially strong from the standpoint of theological exposition and evaluation.

Time forbids mention of many works in addition to those above in the general field. Besides the general works many significant special studies are appearing. Among the most important is the account of Jehovah’s Witnesses by the former member, W. J. Schnell (Thirty Years a Watch Tower Slave). In a most interesting fashion he traces his association with this group in Germany and through the United States until his withdrawal. In addition to its value as a personal account, the book reveals uncommon observations about the doctrinal developments and governmental changes in this sect.

The religious periodicals have by no means neglected the sects. One of the most interesting series is found in Interpretation (1956). Professor Bruce Metzger in “Jehovah’s Witnesses and Jesus Christ” (Theology Today, April, 1953) subjects to thorough refutation the standard passages to which the Witnesses appeal in support of their rejection of the deity of Christ.

Much more could be said about sects. Enough has been mentioned to show that the Church is indeed “facing the isms.” From this “facing” at least two good things may be expected. First, the Church herself may more thoroughly learn the Gospel entrusted to her as she seeks to give these zealots a reason for the hope that is in her. And, second, some of the persons who have been led astray following gospels that are no Gospel may be won back to the bosom of the evangelical Church, the Church of Jesus Christ, the Son of God.

Christian Freedom

The Christian Concept of Freedom, by Henry Stob, Grand Rapids International, 1957. 52 pp., $1.25.

This is an important book. It is a slender volume, but in it the author discusses an important topic in an excellent way. The author is professor of Ethics and Apologetics at Calvin Seminary. The book contains two lectures, “The Liberty of Man,” and “The Liberty of Conscience.”

The first lecture stresses the Christian concept of freedom as the means by which man may attain his true place in life “under God who made him and above the nature he is called upon to rule” (p. 32). The author states that “the Christian faith is the taproot of our civilization and by that token is the source of what we have come to regard as one of its most hallowed traditions, the tradition of freedom” (p. 15). Against this definition of freedom, Dr. Stob ably examines the failings of Greek humanism, mediaeval and renaissance philosophy, and Marxist materialism.

The secret of true freedom, says Dr. Stob, is an enigma to the secular mind. But the man of faith knows that freedom begins only when men bow in reverent obedience before God. Christians “bow at this one point and therefore are free at every other … free of nature and on an equality with men.” Dr. Stob continues, “That is why we are deaf to communism; we have no ear for economic determinism. That is why we resist to the death all tyranny; having given our allegiance to the King of Kings we count no man our master—neither the man on horseback, nor the … man in the mitred cap. We stand in awe neither of the man in the Cadillac nor of the man in overalls. We are not intimidated by academic nonsense, and we do not bow before the sacred cow of science. We are free men” (pp. 32–33).

While the first lecture deals with political and social freedom, the second is concerned with problems of the Christian conscience. “Conscience is nothing if not that through which man becomes aware of obligation,” writes Dr. Stob, but conscience does not tell us “what the nature of the Good is to which it is bound.” The Christian believes that a person cannot “in any uncritical sense let conscience be his guide.… It is the Word of God, specifically the Bible, which is the ultimate guide” (pp. 41–45, passim). The Bible commands us to love, “to leave no area of our life unsurrendered to our Lord, no duty to our fellows unfulfilled” (p. 47).

The Christian Concept of Freedom deserves widespread reading. Dr. Stob brings to the discussion of his timely topic both scholarly insight and historical understanding. The language is clear. Best of all, the discussion is drawn from and based on the Scriptures.

DICK L. VAN HALSEMA

Postwar British Theology

The Box and the Puppets, by Nathaniel Micklem, Geoffrey Bles, London, 1957. 13s/6d.

The reminiscences of the former principal of Mansfield College, Oxford, are full of interest for their self-disclosure of one who made a significant contribution to British theology. Of even greater interest is the light they throw on the religious life of English Nonconformity during the present century and on personalities past and present who helped to mould theological opinion.

Educated at Rugby and New College, Oxford, and subsequently at Mansfield College in the days of A. M. Fairbairn, W. B. Selbie, James Moffatt and J. Vernon Bartlet, Micklem became a “Nonconformist because of principle and not because of the seductive claims of contemporary Dissent.” His early years were academic rather than pastoral and in 1927 he was appointed to the New Testament Chair in Queens Theological College, Kingston, Ontario.

On returning to England four years later Micklem was shocked by the extent to which liberal theology had developed in his denomination. The Blackheath group led by Frank Lenwood (author of Jesus—Lord or Leader) had produced a statement of faith which they proposed to substitute for the old beliefs, and Micklem incurred the odium of being regarded as a reactionary by a considerable body of opinion in the Congregational church. “If the Congregational churches suffered more than most from the rationalism and anti-supernaturalism of the day, they were not alone.” While regarded as conservative by many, Micklem found himself defending Eric Roberts, a Baptist minister who in the early thirties was removed from his charge by the Baptist Union of Scotland for views hardly distinguishable from Unitarian. He considered the theology of liberalism of that time was inadequate to its faith.

It is significant that following the uncertainty of the early thirties a remarkable change took place, especially from 1937 onward, from which time candidates “seemed to have in the main a far clearer understanding and a far deeper experience of evangelical religion than their predecessors. I believe that my impression would be confirmed by other college principals in office then. I cannot account for this except as an unpredictable blowing of the Spirit.” In a slightly different context, the author later remarked, “The hope of the Free Churches lies under God in the men who since 1939 (roughly) have been entering the ministry.” And again, “Not all the changes have been wholly good; a reaction to ‘Fundamentalism’ in some quarters and in others a virtual repudiation of the Age of Reason are disquieting: but that there has been something like a new consciousness of the Gospel and a deepening grasp upon its implications in many places is not to be doubted.”

In short, Micklem largely typifies postwar British theology, disillusioned by the liberalism which sapped its vitality in the generation just past, and yet not sure of the ground to which it is inclined to return. It is altogether a refreshing autobiography with much to encourage thankfulness—and some things to regret.

S. W. MURRAY

Freedom And Christianity

God, Gold, and Government by Howard E. Kershner, Prentice-Hall, 1957. 146 pp. $2.95.

This book is an expansion of lectures the author gave at Fuller Theological Seminary in 1955 as part of the American Heritage Series. The subject matter is of paramount importance: the relationships between Christianity, on the one hand, and government and economic life on the other. Dr. Kershner, who is also the editor of Christian Economics and the president of the Christian Freedom Foundation, writes with great passion and evident sincerity, and has done a most commendable job in presenting his subject in a convincing and interesting manner. His book is full of good illustrations and excellent quotations.

Dr. Kershner is at his best in driving home the absolute necessity of having a truly honest and trusted monetary system. For Dr. Kershner, this is the gold standard. He lays a heavy charge on all governments and public servants who connive to steal a people’s substance and rob them of their confidence by “legal theft” and “legislative dishonesty.” The consequences of such monetary immorality he spells out most clearly, and his conclusion is hardly escapable, that we must restore the soundness of our dollar or face imminent danger of economic disaster.

His chapter on the virtues of the profit motive is fine. It will unfortunately mean more to a communist reader than to most of us. We take the profit motive for granted, perhaps to our peril. The communist cannot take it for granted, and he knows from sad experience how right Dr. Kershner is about it.

In some places Dr. Kershner has not written fully enough and is liable to considerable misinterpretation. For example, serious students of socialism and communism will probably feel that Dr. Kershner’s words about slum clearance do not by any means indicate an appreciation of what socialists and communists propose to do with the problem. And one might wish that Dr. Kershner had written more on the relationship of big corporations to Christianity.

It may not have been intentional on his part, and may in fact be quite contrary to what he really believes, but Dr. Kershner leaves the impression that, in his opinion, freedom, political and economic, came first, and afterward Christianity. If this is Dr. Kershner’s opinion, he is wrong. Difficult as it has been, Christianity has previously survived and grown without freedom, and can again, if need be. There can be Christianity without freedom. It was born among slaves and first appeared among the remote villages of a captive nation. But where have representative government, freedom and free-enterprise survived without Christianity?

For millions of people today, as well as in the past, there is not the conflict between obedience to God and obedience to the state which Dr. Kershner labors so heavily. And what of those for whom the voice of the state is, and always has been, the “voice of God?” And what of St. Paul’s injunction to Christians to “be subject to the higher powers?” “The powers that be are ordained of God,” says he. Dr. Kershner needs to outline much more clearly just what the relations between a Christian and his government should be, and what the relations between a Christian and his God should be also.

There is in vogue today a most amazing patronizing attitude toward Christianity, especially by the noncommunist West. It ought to be rejected, and such patronizing should be stopped. Christ does not need our patronage. Before us all he stands as the Judge. We may take comfort in the fact that our enemies are definitely anti-Christian, but we should err greatly if we allowed such comfort to becloud the fact that some of our own thinking and conduct may be anti-Christian also. For we are assured in Scripture, “There is no respect of persons with him.”

DAVID W. BAKER

Reference Work

The Oxford Dictionary of the Christian Church, edited by F. L. Cross, Oxford, 1957. 1,492 pp., $17.50

A new and comprehensive reference work, conceived and produced in accordance with the standards of the Oxford University Press, cannot be regarded as other than an event of major importance.

All who confess to an interest in the historical affairs and personalities of the Christian church will welcome the achievement of this Dictionary and will acknowledge their indebtedness to Professor Cross as the editorial designer and fashioner of so great a project. Regarding the scope of the volume, the editor offers the following remarks:

“If in the present work fuller attention has been paid to Western Christendom than to later Eastern Orthodoxy, to Christianity in Britain than to that of the Continent, to the events of the nineteenth century than to those of the tenth, this disproportion is only relative. In any case it may be presumed that the reader will welcome fuller information on matters at closer range.

“If on the other hand, to some readers outside Europe it seems that insufficient attention has been given to the non-European lands where Christianity is now firmly planted, it must be recalled that the church’s connection with Mediterranean and European countries is of far longer standing, and this fact is necessarily reflected in the subject-matter of a work in which the treatment is historical.”

The range of this work is extensive, the entries are concise and informative, and have been followed by bibliographies which, though not intended to be exhaustive, in some cases might with advantage have been more up to date. If there is a bias, it is certainly on the Roman Catholic rather than the Protestant side; and where scriptural questions are involved, it is on the critical rather than the conservative side. Inaccuracies may be detected here and there—for instance, the Church Association is spoken of as though still in existence as a separate entity, whereas in 1950 it was amalgamated with the National Church League (not mentioned) to form the Church Society (not mentioned.

But the value of this new Dictionary is beyond question. It will be consulted with pleasure and profit for years to come.

PHILIP EDGCUMBE HUGHES

Reality Of Hell

The Doctrine of Eternal Punishment by Harry Buis, Presbyterian and Reformed, Philadelphia, 1957. $2.75.

Here is a scholarly yet practical discussion of interest to any Christian who desires to mediate God’s Word to modern man. The subject of sin, punishment and hell vs. obedience, redemption and heaven is the theme of Divine revelation. First we have the choice, then the responsibility to proclaim the alternatives facing the human soul.

This subject is too lightly skipped over in most of our preaching and teaching today. And yet, in the words of Richard Baxter, “If the wrath of God be so light, why did the Son of God himself make so great a matter of it?”

This author has done a masterful piece of research and has assembled chronologically the best thought on this subject from the Old Testament, the inter-testamental period, New Testament, pre-Reformation, the Reformation and on up to date. He includes the present-day conservative position, and discussions on infant salvation and damnation, on the heathen who have not heard the Gospel, and on the denials by the cults. He discusses Annihilationism, Universalism and the historic Christian doctrine held by our denominations.

There is abundant quotation material here for preaching, and some good theological word-study and exegesis. Here are some quotations. Augustine confessed, “Thy right hand was continually ready to pluck me out of the mire, and to wash me thoroughly, and I knew it not; nor did anything call me back from a yet deeper gulf of carnal pleasures, but the fear of death and of thy judgment to come; which, amid all my changes, never departed my breast.”

“Is not God then also merciful?” asks the Heidelberg Catechism; and it answers, “God is indeed merciful, but also just, therefore his justice requires that sin committed against the most high majesty of God be also punished with extreme, that is, with everlasting punishment of body and soul.”

He who knows and trusts his Bible understands that Jesus the lover of our souls is the person responsible for this doctrine. “He is the being with whom all opponents of this theological tenet are in conflict. Neither the Christian church, nor the Christian ministry are the authors of it,” says the author.

Bishop John Ryle of Liverpool said, “Let others hold their peace about hell if they will—I dare not do so. I see it plainly in Scripture, and I must speak of it. I fear that thousands are on that broad road that leads to it, and I would fain arouse them to a sense of the peril before them.”

Present-day conservative theology holds that “Hell is a reality, but the concepts such as fire must be taken symbolically, as symbols of a very real and very serious spiritual fact. The liberal fails to understand our position when he thinks we take these symbols literally. On the other hand, the ultra-conservative literalist must be made to understand that we have in no way abandoned the belief in eternal punishment when we advocate such a symbolical interpretation.”

ROBERT W. YOUNG

Then said Jesus, Father, forgive them; for they know not what they do (Luke 23:34).

What thrills us is that this first word of prayer that Jesus offered was not for himself. He did not ask for his own deliverance. He did not pray in that black hour for his loved ones, nor for his friends. He prayed for his enemies. He prayed for the soldiers and for the far more cruel churchmen who, having nailed him to the cross, were even then howling about him. It was around the bloody shoulders of these murderers that he flung the folds of this prayer.

As a man, he retains nothing but forgiveness and love. His whole life was an expression of love, and his death set the seal. This word points to his atoning and interceding love. Observe he does not pray for any forgiveness for himself. A fact impossible to account for, save on the ground that he was the Holy One of God.

That is humanity at its greatest. Men have their conceptions of human nature, and of what things make for greatness therein. These conceptions are very many and very varied. I submit that humanity has never been seen greater than in the Man Jesus, when he said, “Father, forgive them.” In the soul of Jesus there was no resentment, no anger, no lurking desire for punishment upon the men who were maltreating him.

As in numerous other instances, each of the Gospels gives only a few details from the story of the crucifixion and of Jesus’ suffering on the cross. Thus no Gospel gives all the words spoken by him on the cross and we have to take the accounts of all the four Gospels together in order to get a sufficiently full picture. Luke was the only one to record the prayer of the Crucified One for his enemies. It is in perfect agreement with Luke’s predilection throughout his Gospel to let the light fall as brightly as possible on Jesus’ illimitable love for sinners and the forgiveness of God, that he particularly recorded these words. And how this prayer of the Crucified Redeemer reveals not merely his wonderful self-forgetfulness, but also his magnanimity and his earnest longing that his persecutors should be given another chance to repent before the otherwise inevitable judgment is executed on their sins! Even as the gardener prayed to the owner of the vineyard to give the fig-tree a last chance, so Jesus in this prayer besought a last chance for the guilty people.

Father, Forgive Them

This simple prayer is astounding; all interpretation will leave much yet to add. The climax of suffering is now being reached, but the heart of Jesus is not submerged in this rising tide—he thinks of his enemies and of all those who have brought this flood of suffering upon him. One should dwell here on the whole Passion history and that it meant agony for Jesus. He might have prayed for justice and just retribution; but his love rises above his suffering, he prays for pardon for his enemies. Such love exceeds comprehension, yet reveals the source whence our redemption and pardon flow. “Father,” Jesus addressed God, speaking even now as the Son, as accepting filially all that his Father is letting come upon him. His Father is with him and hears his Son say “Father,” and what this Son now utters will meet full response in the Father’s heart, for he so loved the world that he sent his own Son to die for the world, and this dying is now at hand.

R. C. H. LENSKI

We cannot doubt, that at this time, when he was about to lay down his life for mankind, and when the act of crucifixion had taken place, and he was elevated on the cross, that the whole world of mankind filled his spiritual vision. The whole race were his crucifiers. The Roman soldiers were those who executed the deed. But all mankind were represented in that act, and shared by their own personal rebellion against God and his holy child Jesus, in the dreadful deed.

JOHN J. OWEN

We are shown here the efficacy of prayer. This Cross-intercession of Christ for his enemies met with a marked and definite answer. The answer is seen in the conversion of the three thousand souls on the Day of Pentecost. I base this conclusion on Acts 3:17 where the apostle Peter says, “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.” It is to be noted that Peter uses the word “ignorance” which corresponds with our Lord’s “they know not what they do.” Here then is the divine explanation of the three thousand converted under a single sermon. It was not Peter’s eloquence which was the cause but the Saviour’s prayer.

ARTHUR W. PINK

Sin Of Ignorance

The persons for whom this prayer is offered cannot be the Roman soldiers, who are blindly executing the orders which they have received; it is certainly the Jews, who, by rejecting and slaying their Messiah, are smiting themselves with a mortal blow (John 2:19). It is therefore literally true, that in acting thus they know not what they do. The prayer of Jesus was granted in the forty years’ respite during which they were permitted, before perishing, to hear the apostolic preaching. The wrath of God might have been discharged upon them at the very moment.

F. GODET

It was argued by an acute Jew, that if Christ was truly Son of God his prayer would have been heard, and the Jews would not have been, as Christians admit they have been, punished for their sin. But this, like every other prayer, is offered on condition that its answer and fulfillment be in accordance with the divine order. It presents the sinner to God the Father as within the reach of pardon in view of Christ’s great sacrifice; it proffers that sacrifice in his death, and asks that pardon may be granted, in the resulting conditions of pardon. In order to that pardon, the sacrifice, the intercession, the Spirit of grace, and the sinner’s repentance and accepting faith, must all concur.

D. D. WHEDON

Under the Levitical economy God required that atonement should be made for sins of ignorance (Lev. 5:15, 16; Num. 15:22–25). Sin is always sin in the sight of God whether we are conscious of it or not. Sins of ignorance need atonement just as truly as do conscious sins. God is holy, and he will not lower his standard of righteousness to the level of our ignorance. As a matter of fact ignorance is more culpable now than it was in the days of Moses. We have no excuse for our ignorance. God had clearly and fully revealed his will. The Bible is in our hands, and we cannot plead ignorance of its contents except to condemn our laziness. God has spoken, and by his Word we shall be judged. And yet the fact remains that we are ignorant of many things, and the fault and blame are ours. And this does not minimize the enormity of our guilt.

ARTHUR W. PINK

Top government leaders met recently in Washington’s Mayflower Hotel for the sixth Presidential Prayer Breakfast with delegates of International Council for Christian Leadership, sponsoring group.

Many Americans interpret this annual gathering as a wholesome recognition of the need for national dependence upon God.

Host this year of the event which brings together members of Cabinet, courts, and Congress, along with other leading government officials, was William C. Jones, owner-manager of W. C. Jones Intertype Service of Hollywood.

Due to a raspish cold, President Eisenhower was indisposed and unable to attend the breakfast. Senator Frank Carlson of Kansas, president of ICCL, presided, and taking part were Secretary of the Army Wilbur M. Brucker, Senator John Stennis (Miss.), Supreme Court Justice William Brennan, and Secretary of the Treasury Robert B. Anderson. A case of flu cancelled Texas Governor Price Daniel’s scheduled participation.

After Scripture reading, the main address was given by Charles E. Wilson, former head of the General Electric Co., now president of People-to-People Foundation, Inc.

Mr. Wilson noted that wrong has triumphed for a time in too many parts of the world. “But God has not abdicated.… It may even be that the world will have to suffer yet more before men feel as they should their utter dependence on God.” Toward a solution of world problems, Wilson offered facilities of his organization to arrange an international forum for the frank exchange of views, each participant speaking as a human being rather than as a member of a government-team.

Nixon Asks Dedication, Sacrifice

Vice President Richard Nixon held out hope that certain minimal clothing and housing standards for the peoples of the world may be met, and that the conference table rather than the battlefield could provide the arena for solution of the world’s problems. We will meet the challenge successfully, he said, provided “we have the same dedication to our principles, the same willingness to sacrifice, as have the Communists.”

ICCL’s two-day convention followed the breakfast. This organization promotes breakfast and luncheon groups among government, business, and industrial leaders in this country and abroad to apply Christian faith to daily life. While its international program has been predicated upon a rather broad theological base, it has attracted a nucleus of leaders aware that the world crisis is fundamentally spiritual, and that Christianity holds a decisive key. Re-elected president this year, was Judge Boyd Leedam, chairman of the National Labor Relations Board and former chief justice of the South Dakota Supreme Court.

In America, as elsewhere, the movement’s evangelical vitality depends somewhat upon its zone of operation. Primary emphasis falls upon personal devotion and spiritual growth rather than discussion and development of specific social programs.

Broad counsel prevailed, for example, in the luncheon address of Under Secretary of Commerce Walter Williams who found leadership in being informed, taking personal action, and doing all with humility. Christ was represented as “perhaps” the most humble of men, and Jews were enjoined to apply their own religion practically.

For Religion as Practical Force

Lt. Gen. M. H. Silverthorn, USMC (Ret’d.), stressing religion as a practical force, pointed up Joshua, Gideon and David as men through whom God worked. Four rules for modern-day men of God included church attendance, lay action, Bible study, and “to love mercy and walk humbly.”

Director of the Worldwide Evangelistic Crusade, Norman Grubb of England, next morning gave an inspiring devotional on the believer’s mystical union with Christ, its secret being found in receiving life from Christ by virtue of his sacrifice for us.

In panel talks that followed, Senator Carlson mentioned that Pope Pius had heard of his lay work with ICCL and had prayed God’s blessings on it.

Richard C. Halverson, Associate Executive Director of International Christian Leadership, spoke with fervor on the challenge of the Far East. Despite the multitude of religions there, he made clear that the Orient’s solitary hope is Christ. Vague beliefs in God are insufficient. Yet Asia, he emphasized, is largely without Christ. It is not really anti-American or anti-West; its greatest threat is not Communism but secularism. Personal evangelism by Asians is the sole hope for reaching the vast populations.

A German Bundestag member, G. A. Gedat, reported in similar vein for Africa, while communist agitators are widespread, the continent is more or less lost in secularism. The greatest missionary obstacles are the fighting among church groups in Africa and the lives of so-called Western “Christians” resident there. (From Finland came the report that the Finns fear Hollywood more than Moscow.)

At the international luncheon, Roland Michener, Speaker of the Canadian House of Commons, commented on the admirable relations between Canada and the United States, eminently desirable, inasmuch as in accordance with the doctrine of the brotherhood of men that “we’re all sons of God.” Lt. Gen. Clovis Byers reported from NATO headquarters in Paris that the leadership of Christ will enable continuation of the difficult fight against Communism.

The final evening brought another challenge to face international issues. Dr. Bob Pierce, president of World Vision, Inc., centered his challenge in individual response. God has allowed the present perils of history to bring mankind to an end of itself; each individual, if he would act vitally and significantly in the crisis, must surrender and “let God be God” in him. The fact that one can’t do everything is no excuse for not doing something.

Judd Points Up Problems

Congressman Walter H. Judd (Minn.) declared today’s challenge to be the same as the apostolic one—to be witnesses in all the world (Acts 1:8) and thus serve the world. Man has “a part of God in him” and survival is necessary if he is to grow into the image of Christ.

The big problem of free-world statesmanship today, continued Judd, is “how principled people can deal with unprincipled people and still keep their principles.” The international situation is fraught with dilemma. How can we support the West without losing the East? Russia will be on the way to victory if she can get us to abandon “God’s children in the satellites.”

Mr. Judd opposes a summit conference at the present time, pointing out it sometimes does hurt to talk, such as in the two years at Panmunjom while Russia developed the H bomb. Continued concessions by the West at these conferences amount not to peace but “surrender on the installment plan.” Open covenants are good but, Woodrow Wilson to the contrary, they should not be openly arrived at.

“Jerusalem’s destruction can be ours unless we awake,” Congressman Judd warned. Man’s physical needs are important but he is too sick to be patched up with superficial plaster. His need is nothing less than “the Cross and the Saviour.”

Throughout the conference, leaders shared a profound concern, and voiced agreement that the Christian outlook is the world’s only hope. However, it was disconcerting, even distressing, to note the generous disagreement as to how the Christian outlook and the Christian hope were defined in the successive addresses and panel discussions. Dominant personalities tended to overshadow inconsistencies of thought. What held together ICCL’s rather disjunctive convention was not so much a common theological vision as a common sense of need and an uncommon measure of charity.—F. F.

Burden Of Truth

New impetus for resolving race conflicts in American life sparked the National Conference for Human Rights under auspices of the State of Pennsylvania and the United Steelworkers of America on Feb. 3 in Philadelphia. Some 200 leaders in business, labor and religious and community life heard Governor George M. Leader emphasize his state’s tradition of tolerance reaching back to William Penn, and Union President David J. McDonald’s grateful flourish that steel unions are free of racial tensions. Mr. McDonald voiced the ambition that the workshops of America may become the classrooms of democracy.

Participants premiered “Burden of Truth,” a film dramatizing the race problem, and urged its projection coast-to-coast through established organizations and institutions as a means of sensitizing American conscience. The 67-minute effort dramatizes racial evils, depicting a Negro who accepts the national emphasis on freedom and democracy but whose pattern of life is a shabby materialization.

A moving presentation, the film halts short of specific solutions, but expertly focuses the problem without narrowing it to the South. Its weakness is that in the main characters, college graduates of marked ability, American communities will not recognize the average Negro family in their midst. Nonetheless, it deals commendably with an evil which, numerically at least, is America’s biggest social problem of the day.

Although the film halted short of specific solutions, President McDonald did not withhold a particular program. He called on the National Association of Manufacturers and the National Chamber of Commerce and their local bodies to “speak out firmly and give their support for compliance with the Supreme Court’s ban on segregation, for fair practices in employment and in housing and in support of legislation which will guarantee all Americans equal protection under the law.” Then he outlined “what I believe to be labor’s role in this field.” In swift succession came particulars of a million-dollar-a-year scholarship reservoir to widen educational opportunities without regard to creed, color or origin; of labor representatives to NATO nations as ambassadors of good will; of a cooperative program with industry for upgrading qualified employees without race prejudice; of expanded opportunities for union leadership by minorities; of equal protection and justice for all citizens under the law; of support for federal aid and finance for additional aid to education and equal educational opportunities; of support for a program to abolish slums and provide low-cost and middle income homes.

Discussion groups followed addresses by Governor Leader, President McDonald and Joseph J. Morrow, personnel director of Pitney-Bowes Inc. Spokesmen were not content simply to consider means of extending the film’s use. Steel Union President McDonald’s connection of federal aid for education and housing with the discussion of racial integration was noted, as well as publicity given the conference as for the narrower purpose of integrating the Negro into the nation’s labor force (hence with a special eye to the South). If the film is to imply these particular solutions when shown throughout the land, one participant remarked, it holds “as much potential for dividing public sentiment as for unifying sentiment on the race problem.” Section leaders urged that the film not be attached to particular solutions, but that it be employed rather “to create a climate of local conviction” for challenging and meeting the problem.

In one section, Nelson Rockefeller emphasized that “the sense of national purpose” must be quickened if racial conflicts are really to be reselved. Dr. Clyde W. Taylor of National Association of Evangelicals reported his section’s conviction that emphasis on human duty must not be neglected alongside the emphasis on human rights. Dr. Carl F. H. Henry, editor of CHRISTIANITY TODAY, noted the “risk involved in facing this grave social evil apart from a firm interest in the larger problem of moral principles of permanent validity.” Even the interest in human rights “can be used” to promote specific organizations and programs, he cautioned, unless the nature of the moral order is clarified, and all men and social groups are viewed under God’s command and judgment.

From East To West

On the sixth ballot, electors of the California Episcopal Diocese chose as their next bishop coadjutor the Very Rev. James A. Pike, dean of New York’s Cathedral of St. John the Divine.

Here is a biographical digest of the 44-year-old clergyman:

—Author, lawyer, television personality.

—Raised in Roman Catholicism, turned agnostic, subscribed to tenets of Protestant Episcopal Church a year before ordination.

—Married twice, the first union having ended after two years in ecclesiastical annulment.

—Former counsel for Securities and Exchange Commission, War Shipping Administration; one of the youngest men ever to practice before United States Supreme Court.

—Onetime chaplain and head of department of religion at Columbia University; taught at George Washington and Catholic universities.

—Schools attended include University of Santa Clara, UCLA, USC, Yale and Virginia, General and Union theological seminaries.

What Is Your Religion?

Proponents of religious census questions point to the results of a voluntary response survey as evidence of the value of such government polls.

The Census Bureau had already announced it would not include a question on religion affiliation in the 1960 census when it came up with figures gleaned from a sample survey made a year ago. The survey among 35,000 households in 330 areas across the country obtained answers to the question “What is your religion?” on a voluntary basis. It was the first time the bureau had asked such a question in a nationwide sampling. Church membership data previously had been secured by the bureau from religious organizations.

The new census report shows that of every three persons 14 years old and over in the United States, two regarded themselves as Protestant, and one out of every four as Roman Catholic.

The results indicated those who would refuse to answer the question on religious affiliation constitute only nine-tenths of one per cent of the population.

Statistics are estimates and include only persons 14 years old and over:

Protestants 79,000,000; Roman Catholics 30,700,000; Jewish 3,900,000; others 1,500,000; no religion 3,200,000.

Baptist 23,500,000; Methodist 16,700,000; Lutheran 8,400,000; Presbyterian 6,700,000.

About 83 per cent of the South was reported as Protestant, 69 per cent of the West, 69 per cent of the North Central region, and 42 per cent of the Northeast. The 45 per cent of Roman Catholics in the Northeast was the largest reported group in any region.

Because the survey sought out affiliation rather than church membership or even church attendance information, the results were not directly comparable to claims by denominations. The estimate cited for Methodists is nearly twice as high as that claimed by the denomination. The national Jewish estimate is about 10 per cent below that of official Jewish bodies.

Mixed marriages are much more common among Roman Catholics than among Protestants and Jews, but 94 per cent of couples are of the same faith. Catholic families are not larger than Protestant ones. A detailed report of the sample survey is available for 10¢ from the Bureau of the Census, Washington 25, D.C.

Time In Hand

National Religious Broadcasters are maneuvering to establish a headquarters office utilizing a full-time executive director.

Details of the move, the gospel program sponsors decided at their 15th annual convention in Washington, will be worked out at another NRB meeting to be held in conjunction with the National Association of Evangelicals convention in April.

The 120 delegates to the Washington conclave tussled anew with the problem of paid vs. free broadcasting. Some feared a trend to more radio time for music, news and sports, to the exclusion of gospel programs even when sponsors are willing to pay.

NRB opposes free time because too often it is meted out to the advantage of church councils unsympathetic to the evangelical cause.

The possibilities of counter-pressures by the evangelical constituency was suggested during a spirited question-and-answer session following an address to the convention by Harold E. Fellows, president of the National Association of Broadcasters (which with a membership of 2,000 radio and TV stations, plus all major networks, represents the voice of the broadcasting industry in the United States).

To be sure, there are pressures antagonistic to conservative theology. But could not public demand also constitute a pressure, one that could influence station managers to see evangelical broadcasts as desirable?

There was also the consideration that radio stations are business, that they are after programs which will bring maximum return on the dollar.

In some respects the problem came back down to the individual broadcaster. If he can gain a wide enough audience, he has a good case. And to do this, there may be the need for more effective programming, for higher standards of production, for even a greater sense of responsibility.

Working for NRB is a strong mutual feeling of determination. The tone of debate gave the impression that here was a force more than able to meet the problem. The decision to move ahead to fulltime headquarters offered evidence that the problem could be solved.

Europe

Ecumenical Decisions

The 12-member World Council of Churches Executive Committee has taken a significant step toward possible establishment of relations with the Russian Orthodox Church.

At a semi-annual meeting in London the committee agreed to a meeting between officials of the two groups in August. The action came at the suggestion of the Moscow Patriarchate, but no arrangements were announced as to the site of the proposed meeting.

Dr. Franklin Clark Fry, chairman of the Executive Committee, said “it is assumed that the meeting will be of the nature of a first exploratory consultation to exchange information and get acquainted.”

The Executive Committee’s action was in line with a previous decision of the World Council’s Central Committee approving “conversations” with the Russian church. Originally the conversations were scheduled for January, 1957, but they were delayed at the request of the Moscow Patriarchate.

Other committee business included a report from Dr. W. A. Visser’t Hooft, general secretary of the WCC, on the status of Protestant churches in Eastern Europe.

Forced resignation of Dr. Lajos Ordass as presiding bishop of the Hungarian Lutheran Church, said Dr. Visser ’t Hooft, is an example of increasing pressure from the communists. Dr. Ordass was at one time a member of the WCC’s Central Committee.

The general secretary characterized relations with the churches in Eastern Germany as “the most difficult problem of the last few months.” He cited recent refusals of the East German government to grant visas to churchmen to attend conferences in other countries.

The committee also (1) recommended to its Central Committee that the Third Assembly of the World Council of Churches scheduled for Ceylon in 1960, be delayed for one year “in order that churches and national Christian councils have more time to consider details of the World Council of Churches-International Missionary Council merger” and (2) decided that the Council’s proposed religious liberty study should be “worldwide.”

Japan

Bows Stir Christians

Japanese pastors in Kobe challenged the action of a school principal in teaching sixth grade pupils how to bow to Shinto.

The Christian Ministers Association of Kobe submitted a fully-documented protest to the Department of Education in Tokyo and to the Kobe Educational Committee.

The protest charged that the practice violated the Japanese Constitution. Pupils were taught the official act of worship to be performed on an excursion to the Shrine of Ise (Shinto), the protest said.

According to the protest, the ceremony was actually performed at the shrine by all except three Christian pupils who refused to bow.

The incident brought up the question of whether the government officially considers such shrines as religious or cultural. The protest claimed that shrines are legally considered religious.

The Rev. Teruichi Matsuda, pastor of the Nagata Reformed Church, spearheaded the protest. He followed up the action by personally confronting a Department of Education official, Iwao Utsumi, who reportedly refused to spell out the government’s attitude toward Shinto worship.

The pastors’ protest failed to win the support of the Japanese Association of Christian Schools, which indicated fear that resulting agitation would increase attendance at shrines.

Worth Quoting

“In spite of their great differences and widespread liberalism, the Protestant churches show promise of a doctrinal revival that is quite unique in American history. Their current interest in promoting religious education in the public schools, the success of the ecumenical movement in stemming the tide of sectarianism, the steady increase of church membership in conservative bodies, and the popularity of biblical evangelists like Billy Graham are symptomatic of an improvement which Catholics may honestly praise. For we realize that the more dogmatically vital is the atmosphere in which our people live, the more secure is their faith and the more will American Catholicism prosper.”—The Rev. John A. Hardon, S.J., Professor of Theology at at West Baden University, West Baden Springs, Indiana, in an address before the Society of Catholic College Teachers of Sacred Doctrine, in St. Louis.

“Dull, unexciting religion has emptied the churches of Europe since the beginning of this century and it will do it for you in America before the century closes unless you are very careful.

“The Bible says there is rejoicing in the presence of the angels over one sinner who repents. The modern church needs to ask God’s forgiveness that it has afforded Him so little cause for rejoicing.

“I have watched your country for a whole generation. I can see in the church life of America precisely the same symptoms I could see in the church life of my own country when I began my ministry (in 1924).

“We had better heed the voice of God.”—Dr. Norman G. Dunning, Warden of Haworth Hall, Kingston Upon Hull University, Lancashire, England, at preaching mission in the First Presbyterian Church, Columbia, S. C.

THIMK CONTEST

That THIMK! sign has tickled advertisers, who have thumk up a whole deck of ironic placards. Doc Bromyde, our druggist, showed me his stunning collection, from a supplier who keeps pharmaceuticals moving on the spoof.

Delighted to help you out—there’s the door.

I would like to compliment you on your work—when will you start?

Whistling home with my aspirin, I passed the illuminated board in front of the Gospel Tabernacle. In bold moveable letters was the message: Welcome, Friend. Sing and Smile and Pay. I stopped whistling, walked up on the lawn to investigate. An “r” was in the bottom of the sign case.

That was reassuring, but it set me to thimking. Sooner or later ecclesiastical thimkagrams will be on us. Remember the sign on the Third Street Church? A pedestrian is a married man with two cars and a teen-age daughter. That admirable bit of kerygma had been chosen by the sexton from a mimeographed treasury of gems kept with the alphabets for the sign board.

Since it was next to last on his list, there is a man who will go across the board with thimkagrams before the imk is dry on the first release he gets.

Today is the tomorrow you worried about yesterday. That one has been popularized in sacred song and has a future as long as its past.

After much thought, I am pleased to announce a THIMK contest. No entry may be longer than ten words. Address them to THIMK, Eutychus! care of this magazine. The winners will receive a plaster plaque with the legend, “I thought!” Remember, Sharing pays, when you own the shares! Your contributions will raise the level of the abysmal. The losers will render even greater service toward killing this whole thing off.

And perhaps someone will think of a better source of bulletin board barbs.

EUTYCHUS

DIFFERENT FIELDS

Leitch’s review of Hebert’s book on Fundamentalism seems to me a typical piece of “playing on different fields,” a failure of joining issues with the author.

Hebert saw the possibility of discussion with conservative evangelicals. He stated at the beginning and the closing of the book that it lay in the spirit of Christian fellowship. Leitch took this to imply that fundamental issues are therefore to be ignored. Is this really so? For the point was just what these fundamentals are, and whether the differences in question, upon examination, are such as to preclude Christian fellowship, or friendly conversation.

This is why the claims of The Fundamentals were taken by Hebert seriously as an acceptable point of entry into the discussion. In comparison with them he stated what to him constituted the fundamentals of the Christian faith, to which evangelicals today might agree. On this basis one could hope to locate and define in an intelligible context the main question at issue. This is the question concerning the nature of biblical truth, and Hebert dealt with it at length, showing the strength and weakness of the high doctrine of Scriptures, and relating it to the evangelical ethos as a whole, which he also evaluated before he closed the discussion.

Is such an approach to the problem not reasonable and clear enough for the reviewer? Instead of giving his readers a semblance of the substance of the argument of the book, Leitch made it appear to be an incoherent mixture of false charges and minor issues, thereby dismissing it as making no contribution to the discussion in the main. This seems to me a convenient way to dodge the main issue Hebert raised so unmistakably in the book.

It is this: Does the doctrine of verbal inspiration (the mark of “Fundamentalism”) not involve a “materialistic” view of truth, or an intellectualistic conception of revelation? Can either of them be justified on biblical grounds? Finally, the question was also raised whether a high doctrine of Scriptures (mark of evangelicalism), like a high Christology, may not fall into the danger of monophysitism.

On such central questions our reviewer did not say a word, not a word of information even (except some vague reference to Warfield’s work in the past, and some kind of “Q.E.D.” in the future). Was the review meant to show that there is a set of rules that makes it impossible to play with a visitor even in the home field?

Divinity School

University of Chicago

• Dr. Leitch did acknowledge that certain of Father Hebert’s criticisms of Fundamentalism are well-founded. But he stated that while Hebert rightly posed the question of inspiration as central in the discussion of Fundamentalism, he misrepresented the fundamentalist doctrine of Scripture. Thus the real issues were not properly faced.—ED.

BAPTIST CHALLENGE

A move was made in 1957 when Southern Baptists entered New York City with organized work. Some are asking, “Why are Southern Baptists in New York?” There are a number of reasons.…

More than half the people of this vast metropolis of eight million souls are not connected with any church of any kind. It therefore constitutes a great mission field.

Though New York is not the world’s biggest city, in New York more different races impinge on each other than in any other city in the world; and Southern Baptists have an extensive program of ministry to racial groups.

In New York the housing pattern for the next 50 years is now being fixed. The city is engaged in a redevelopment program in which within the next five years thirty-five church buildings will be tom down and land cleared for huge housing projects. As this program proceeds, land is offered in these housing areas.… During the past three years such offers have been declined because denominations were not ready to act on them. Already Southern Baptists have been warmly welcomed by those who hope we can do something about the situation.…

Baptists have an historic witness to the fact that the church is a fellowship of New Testament believers and is not a sectional or a national thing. This was the emphasis of John Smyth in Holland 350 years ago. So Southern Baptists move into this area of need not as invaders but as allies with all who are seeking to promote the cause of Jesus Christ, believing “there is no competition between lighthouses.”

No other Baptist group is promoting a program of church-sponsored missions in greater New York and there are vast residential areas where Baptist churches of any kind are non-existent in the “world’s largest concentration of urban development.”

In their program to evangelize America and establish 30,000 churches and missions between now and 1964, Southern Baptists, as America’s fastest growing major denomination, believe they have an obligation to America’s major city.

Southern Baptist Chapel

New York City

Some of us might fear that Dr. Dawson is getting perilously near to wishful thinking when he says that our Convention is a “representative, deliberate” body. I’m a Southern Baptist but I could wish that our Convention were a little more that way.…

First Baptist Church

Independence, Virginia

CHRISTIANITY TODAY (Jan. 20 issue) had a number of encouraging articles … you are to be congratulated … especially for the editorials.…

In view of the considerable amount of energy, money and means put into religious effort, is it not time that we ask ourselves “What makes religion, especially Christianity ‘click’? Have we been going in the right direction?” …

It is refreshing to be told … that some are seeing the light … perhaps a little dimly, but nevertheless the tendency is in the direction of biblical theology. Let us pray earnestly that the tendency will reach flood tide before very long.…

I happen to be a member of a Southern Baptist church. The article “What Future for Southern Baptists?” made interesting reading. On second thought, however, its content gives little of which to boast.… When we consider our numerical membership of 8,750,000 we may feel strong, but we are not necessarily so when … in the past year the total contribution to missions was just over 14 million dollars, a per capita rate of about $1.60 per year. Many … denominations far exceed that.

Our goal is 30,000 more churches by 1964. Perhaps it would be better had we put the goal in terms of people, say 3 million people won to Christ or 100 for each of the new churches. While our Home Missions effort shows some vigor, our Foreign Missions effort involves only one missionary for each 8750 members. We might better set the figure at one missionary for each 875 members—small enough goal. Yet that would mean 10,000 missionaries. So it seems we have our work cut out for us, and that can be said of many another group.…

Washington, D.C.

SEPARATION, PENETRATION

Penetration is not the answer but separation.… We may not agree with all that separationists like McIntire, Rice, and others say, but they, like Luther and Calvin, are at least identifying the enemy and warning God’s people about him.…

First Bible Presbyterian Church

Woden, Iowa

When I read your editorial, “Theology, Evangelism, Ecumenism,” (Jan. 20 issue) … I knew I must write you. That is one of the finest, most pertinent editorials that I have ever read in a religious periodical.

Nazarene Theological Seminary

Kansas City, Mo.

EVANGELICAL RADIO

The report … entitled “Evangelical Broadcasting Outlook” (Jan. 6 issue) is most interesting. I particularly appreciated the attempt of the author to present a balanced view.…

I was somewhat disturbed … to see the biased reporting quoted from United Evangelical Action … involving Station WGY.… I took the opportunity to visit WGY to discuss the new policy with the management.

I found that they were not at all antagonistic to evangelical programs.…

It seems that this attitude on the part of many evangelicals is doing more harm toward disturbing their relations with the broadcasting industry than the things which they fearfully suspect on the part of other groups.…

The Evangelical Foundation

Philadelphia, Pa.

IN THE FACE OF DEATH

In a sense every patient that we meet is dying. That is the only really certain thing about our entire life, and in a special sense those who are without Christ are truly “dead men on furlough.” I feel that our basic attitude toward the living dead around us should be the same as our attitude toward the dying dead in the hospital.

For the Christian patient death is a great victory. It is our privilege as Christian physicians to enter into that wonderful encounter with Christ and help make the last mile a truly victorious one. And those who are at death’s door without Christ as Saviour and Lord must never pass through without some word from the Christian physician in attendance. Certainly God is capable of changing the heart of the patient dying in darkness just as he moved the dying thief on the cross and quickly translated him to paradise.

Grand Rapids, Mich.

May I submit several facts to supplement what was set forth re the believer’s death?

Death is behind the believer, in that he has been identified with Christ in His death unto sin (Rom. 6, etc.).

The believer’s life is already beyond death, “for ye are dead, and your life is hid with Christ in God” (Col. 3:3).

In that God “hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:6), for those in Christ the gap has already been bridged, and it is just as simple as Paul puts it: “Willing rather to be absent from the body, and to be present with the Lord” (2 Cor. 5:8).

Director

Deeper Life Publications

Warrenville, Ill.

PRESERVING THE BALANCES

I like the balance of learned articles and sermons. Each refreshes the other.…

First Church of God

Pocatello, Idaho

Without any reservation … your publication is the best periodical crossing my desk.

Menomonie Gospel Tabernacle

Menomonie, Wis.

It is one of the most … if not the most valuable magazine that comes to my desk.… Like especially your book reviews, your “Bible Book or Text of the month” …

La Paz, Bolivia

I do not have words to express the blessing it has been to me this last year. I have looked for twenty years for just this kind of help in the work of the pastorate.…

Second Baptist Church

Arkadelphia, Ark.

• CHRISTIANITY TODAY wishes to thank its fine family of subscribers, almost 30% of whom renewed their charter subscriptions before actual expiration date.—ED.