No man is a better guide to straight thinking than St. Augustine. Fourteen centuries ago he lived in a world more like our own than any intervening century has been like our times. Heathenism was not wholly gone, by any means. The Vandals were on the ramparts of the old empire and fast crumbling its shaky defenses. The Christian church was newly out of hiding, and proliferating amid the cross-currents of thought which have always marked the greatest enterprises. Paul the Apostle found “fears within and fightings without.” Augustine pointed out the uneven stones in the holy edifice of the Church as described in Bible times: David’s family history; a traitor in our Lord’s own select band; and revolution in heaven itself when the angels fell.

Augustine wrote a letter in A.D. 397 in which he gave a wise caution: “Though the doctrine which men hold be false and perverse, if they do not maintain it with passionate obstinacy, especially when they have not devised it by the rashness of their own presumption, but have accepted it from parents who have been misguided and had fallen into error, and if they are with anxiety seeking the truth, and are prepared to be set right when they have found it, such men are not to be counted heretics.” For his part also hear John Calvin in the opening pages of his fourth book of The Institutes (The Church) where he wrote: “Let us learn from her single title of Mother (i.e., the Church) how useful, nay how necessary the knowledge of her is, since there is no other means of entering into life unless she conceive us in the womb and give us birth, unless she nourish us at her breasts, and, in short, keep us under her charge and government, until, devested of mortal flesh, we become like the angels.”

All areas of the Church have experienced reformations. When our national government was organized the Jesuit Order was under the ban of Rome. Many reform movements occurred before the Reformation. Many reformations have taken place since the Reformation. Probably neither Luther nor Calvin ever conceived that a great body of Christians would claim his name as a title of honor and not simply the name of Jesus Christ. The Catholic Church today has features which would have been like direct answers to the prayers of reformers; notably, the publication of the Bible in English, introduced, with the foreword by the Holy Name Society which quotes a papal invitation to read it daily.

“Protestantism” is too inexact a term, and to “save it” would not secure the Church. The Church is of God’s building, and, with our Lord the Corner Stone, abides. Protestantism has too many fellow-travelers to be a safe defense. The name has a long and honorable history, to be sure. Most reformed Church adherents cheerfully claim it. Its historic and present interest is reformation, and Reformed is, therefore, a better term. For reformation has been the interest of the Church from the beginning. The Council at Jerusalem (Acts 15) was for reform, and the Council of Trent was designed to accomplish reformation. The Reformation was envisaged by its first and greatest leaders as a call to return to the purity of the Church as displayed in Scripture. Reformation is the better word because it pictures the Church abiding more vividly than does the term Protestant, which suggests separation, or even defiance, if not carefully explained. So one turns to Augustine, with a feeling of great confidence. His voluminous writings breathe affection. He talks to opponents as though they were the closest of friends, though differences call for conference and are frankly dealt with.

Five great works by St. Augustine deserve the attention of all men today, especially Catholics and Protestants: The Confessions, Christian Doctrine, Enchiridion (Hand-book) on Faith, Hope and Charity, The Trinity, and The City of God. The world is living like the world of the fourth Christian century. All around is the corruption of decayed secularism. The dying Roman Empire was tremendously modern. Over the horizon is something like the Vandal world, militant, but like that world sheltering the seeds of Christian greatness, as the barbarians of the fourth century brought saints and missionaries for a time then yet to come. Augustine, who lived through one half of the fourth century and one third of the fifth, saw more clearly than any of his contemporaries the arena on which the victorious conquest would march. The future will again become our instructor.

Augustine is an ideal leader for the whole Church today.

1. He has preeminence in Catholic and non-Catholic circles.

2. He made the Scripture his rule, steadfastly exalted its authority and refused to deviate from its voice. “For it seems to me,” he wrote, “that most disastrous consequences must follow upon our believing that anything false is found in the sacred books: that is to say, that the men by whom the Scripture has been given to us, and committed to writing, did put down in their books anything false” (letter to Jerome).

3. He personally found God in Christ his Saviour. Like Paul he reached the happy goal after an agonizing search. In short, Augustine was an evangelical man.

4. He was a man of irenic temper. The long conflict with Manichaean, Donatist, and Pelagian controversialists so fully illustrated his love for the Church, his love for his opponents, his desire and effort for unity in the Saviour and fellowship in the Holy Ghost. “… With reference to the minds of those (Pelagians) for whose sake you wished me to write … it is not so much in opposition to my opinion, but, to speak mildly, and not to mention the doctrine of Him who spoke in His apostles, certainly against not only the opinion of the great Apostle Paul, but also his strong, earnest and vigilant conflict, that they prefer maintaining their own opinions with tenacity to listening to him, when he ‘beseeches them by the mercies of God,’ and tells them ‘through the grace of God which was given him’ …” (to Marcellinus).

5. For Augustine the Church was the “congregation of believers.” No name was before that of Christ the Lord. No lobby was tolerated in the courts of the Lord.

All men could turn to Augustine today for good. History, philosophy, theology, and social science are deeply in his debt. Best of all, human hearts will find him a great guide as they ponder his works. Happily at least four of his five principal works can now be had in the paperback edition, an incidental but significant commentary on his readability (The Confessions, The City of God, Christian Doctrine, and the Hand-book, or Enchiridion, on Faith, Hope and Love).—DR. STEWART M. ROBINSON of Delhi, New York, for many years the distinguished editor of The Presbyterian.

Preaching The Gospel Of The Kingdom

The plan before us may start with the First Gospel, the one nearest to the Old Testament. When Gandhi came to England he began reading Genesis, bogged down in Leviticus, and stopped. Many a layman now does much the same, with no guidance.

Starting preferably with the Greek, read the Gospel as a whole, then study it by paragraphs. On points of difficulty consult a standard commentary, as by Plummer or Broadus. Put in a permanent file what each unit shows about Christ and the Kingdom. Read devotionally.

In December, two messages from Isaiah 1–12, with assigned readings beforehand: “The Gospel in the Snow” (1:18); “The Gospel in Handel’s Messiah” (9:6, 7). Ten days before Christmas introduce the Gospel (Matt. 6:33). Deal with it as living now, not as a corpse, with a skeleton outline.

Stress what the layman ought to look for, with the main idea first. The Gospel—about Christ—as Teacher—concerning the Kingdom—through the Cross. In such a survey dare to select and omit. Make the Gospel seem more interesting than any 1962 work. Present a living book! On the Sunday before Christmas, “How Jesus Got His Name” (1:21). He got it from God, to show the meaning of the Gospel. A week later, “How Wise Men Worship” (2:11), in terms of 1962. From now on, every topic points to a sermon on a passage the layman has read at home, with other paragraphs.

“The Bible Meaning of Repentance” (3:2). “The Way to Meet Temptation” (4:1). To be a Christian means to be like Jesus. I. He met temptation: at unexpected times—places—in strange ways. II. He conquered: by appealing to the Bible—in the Bible to God. A believer now can do what Christ could not—appeal to Himself. Better still, preach two sermons here.

“The Bible Standard of Perfection” (5:48). “The Kingdom of God Here Today” (6:10). For clarity, limit the view. I. Divine: the Kingdom of God—heaven—Christ. II. Human: Comes to one person—largely through home—then to wider circles, locally. III. Practical: This is what it means to be a Christian—to have a home—and a church. Pray!

“The Difficulty of the Golden Rule” (7:12). “The Faith that Conquers Fear” (8:26a). I. The Meaning of Fear: Lack of faith—in the presence of Christ—his compassion—his power. II. The Meaning of Faith: Conquest of fear about self—loved ones—the unknown future. Conclusion: Bring the hearer face to face with the living Christ. Lead to accept him now.

When you keep to the basic idea of each chosen paragraph, note the variety, with divine power and human interest. “The Healing of His Seamless Dress” (9:21). “The Way Christ Gives Restfulness” (11:28–30, part). Where feasible, present tenses! “The Members of Christ’s Family Now” (12:50). Save the parables (13 and 25) for an evening series, or two.

“The Way Christ Feeds the Hungry” (14:20). “The Way Men Talk about Jesus” (16:14–16, part). Men do so talk! I. The Best of Human Beings: Popular Evangelist—Flaming Reformer—Saintly Seer—Tireless Teacher. All true! II. The One We Worship as God: The Higher Truth—Held by the Church—Approved by Christ—The Heart of Christianity. If too much, two sermons! At least once a year, a message about his deity. Do not argue!

“The Forgiveness of Deadly Wrongs” (18:21). This duty, once a year. “The Lord Blessing Little Children” (19:14). “The Meaning of a Man’s Religion” (22:37–39). I. Love Your God Supremely. II. Your Neighbor Largely. III. Yourself Last. Your neighbor is the man who needs you.

“The Fact of the Final Return” (24:24). “The Supper in Light from the Cross” (26:28). In the New Testament the stress falls on the Communion with reference to Calvary. Because of blindness here, many suffer spiritual anemia (1 Cor. 11:23). “The Person Christ Did Not Spare” (27:42a). Palm Sunday: “The Coming of Christ to Our City,” or Community (21:9). Week-night messages from the Gospel: “Companions of the Cross.” Make much of Calvary!

“The Easter Remedy for Our Fears” (28:5–7, part). As often elsewhere, repeat the whole text; then stress a part that shines. After the resurrection of Christ, in the New Testament not a pessimistic note from the lips of a believer! Let it be so in these sermons, and in all public worship. Since the layman at home has been reading the Gospel background in prayer, waste no time getting started. The layman will find that if he wishes to make the most of the sermons he should read the Book in private and pray.

The effectiveness of such preaching, under God, depends largely on the pastor’s joint living with the Gospel three months or more, to receive the radiance of the Living Christ so as to reflect it through the sermon on those who hear.

ANDREW W. BLACKWOOD

… When Jesus had ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes (Matt. 7:28, 29).

Here the foremost expository preacher of our time closes the second volume of his Studies in the Sermon on the Mount. Looking at the extended passage as a whole he stresses the Authority of Christ’s Person, as this high truth concerns the hearer or reader.

I. The Authority of Christ’s Person. The authority of the Sermon derives from the Speaker. The Teacher is more important than what he taught. The Man who spoke these words was the only-begotten Son of God. Throughout the Sermon our Lord continually calls attention to himself. All the instructions become focused together in him.

Our Lord’s contemporaries were amazed at his teaching, not after the manner of the scribes. The scribes quoted authorities, and never uttered any original thoughts. They were experts, quoting other experts, thus giving an impression of learning and culture. There was a freshness about Christ’s teaching, as well as a sense of confidence and certainty. And so he speaks today. About himself he makes a tremendous pronouncement. He claims unique authority.

II. The Authority over Christians. Believers are to be a very special and unique people. Because of their relationship to him they are to become the salt of the earth, the light of the world. Here is the whole doctrine of the rebirth. Thus he is asserting his unique deity and his saviourhood. He is the long-expected Messiah. As such he is ever saying, “I am come.” This is no mere human teacher. This is the Son of God, sinless, absolutely perfect, who is to be the Judge of the world.

Ere we leave the Sermon on the Mount I ask a question both simple and profound. What is your response to it all? The response must go beyond astonishment. In the Sermon our Lord condemns all trust in human endeavor. He is saying that in the sight of God we are all condemned sinners, and that we cannot save ourselves. We all need a new birth, a new nature, a new life.

He is God’s Man. All who belong to him are going to become like him. That is astounding doctrine, but true in him. We know that he died for us, and that our sins are forgiven. His Spirit is working in us, revealing our shortcomings and imperfections, creating in us new longings and aspirations.

Above all, in the midst of life, with its trials and problems, against all its uncertainties in this atomic age, with the certain fact of death and the final judgment, one can say with Paul: “… I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.”

Dedicated to assisting the clergy in the preparation of sermons, the feature titled The Minister’s Workshop appears in the first issue of each month. The section’s introductory essay is contributed alternately by Dr. Andrew W. Blackwood and Dr. Paul S. Rees. The feature includes, also, Dr. Blackwood’s abridgments of expository-topical sermons, outlines of significant messages by great preachers of the past, and outlines of abridgments of messages presented by expository preachers of our own time.—ED.

… What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? (Matt. 16:26).

Here “the Shakespeare of divines” deals with a human soul in terms of profit and loss. Unlike many a sermon today, this long discourse has a positive approach to a positive Gospel, and thus leads up to a climactic negative. Can anyone now improve on the order?

I. The Untold Capacity of the Soul. Among all the handiwork of God nothing human begins to compare with the soul of a man. This He made in his own likeness, with untold capacities for bliss here below, and vastly more in heaven. Meanwhile he wishes the spirit to grow more and more into his likeness, in mastery of the life that he has given, and making ready for the life to come.

II. The Lord’s Appraisal of a Soul. To see how much God values a soul, consider the price he has paid to set it free from sin, and also free to grow into the likeness of God. The Father valued your soul at the price of the Redeemer’s blood, with shame and torture for the Son of God. So much does the Father now value a single soul that he would not have anyone venture its loss, if thereby he could gain control of the entire world.

How much more does the Father grieve when a person hazards his soul for the sake of trifles that vanish with the using!

III. The Sinner’s Folly in Such Loss. Consider what it means to lose your soul. About such a loss our Lord and his disciples use tragic words: “forever”—“eternal”—“everlasting”—“the never-dying worm”—“the fire unquenchable.” Fire can never express the torment of an accursed soul, but we can guess at the meaning through the terror of an outraged conscience. For the purchase of a little, trifling portion of the world you may come into the place of torment. Remember the sentence that God has passed on all mankind: “… It is appointed men once to die, but after this the judgment.…”

He therefore is a huge fool who heaps up riches, who greedily pursues the world, and at the same time “heaps up for himself wrath against the day of wrath.” When sickness and death arrest him, then all these things seem unprofitable, and he becomes extremely miserable. If you would know how miserable, take account of the killing rhetoric in Scripture: “It is a fearful thing to fall into the hands of the living God.” “Who can dwell with the everlasting burning?” (From the History and Depository of Pulpit Eloquence, ed. by Henry C. Fish, 1856, I: 566–81.)

Andrew W. Blackwood:

Christ’S Gift Of Restfulness

Come unto me … and I will give you rest (Matt. 11:28).

“My Lord taught me a long while ago to live without worry, work without hurry, and look forward without fear.” So said a leading churchman, during World War I when countless other leaders were busy and troubled about many things. How can each of you as a believer enter into restfulness like that of our Lord on his way up to Jerusalem, there to die?

I. Christ Gives Restfulness through Worship. In every time of worship, public or private, first get right with God. Then begin at once to enjoy what others seem only to endure. Through song and prayer, the readings and the sermon, mount up as with eagle wings and capture the secrets of the stars. Among those secrets be sure to find peace and hope, with many blessed foretastes of heavenly joy. What an ideal for worship as a transforming experience with Christ Jesus on the mountain of privilege!

II. Christ Gives Restfulness through Work. “Take my yoke.” A yoke enables a beast of burden to do more work, better work, doing it gladly and well. What a word picture of “effortless mastery,” with powers more than sufficient because they come from God! Hence Paul could say without boasting; “I can do all things in him who strengthens me.” No wonder he appears to have been the master workman of our race, and therefore much like his Lord. For recent object lessons in working without worry or hurry or godless fear, read Hudson Taylor’s Spiritual Secret, written by the two that knew him best, and loved him most, not least because of his total life work, devoid of inner friction.

III. Christ Gives Restfulness through Waiting. He wishes each one here to do the waiting. In his own good time he will do the giving, and that in Gospel measure. He would not have any of us wait until heaven before entering into the serenity of our God. “Learn of me.” Enroll in his school. Take the assigned course, really an elective that many a would-be believer tries to dodge, because difficult.

To learn of him means in part to live with his Book in the spirit of prayer. To know him so well and love him so much that everyday living will become an opportunity to go about doing good in ways of his own choosing. As for restfulness do not trouble your heart about that. It comes as a gift from above, and it tarries as long as one abides in the Lord Jesus: “Peace, perfect peace, by thronging duties pressed? To do the will of Jesus, this is rest.” Ah, but only for one who has been born again, and now lives by faith in Christ. On these terms, my friend, begin now to enjoy Christ’s restfulness.

And when they had sung a hymn, they went out into the Mount of Olives (Matt. 26:30).

A first-class hymn consists of Bible truth set to music. For the sake of variety preach an occasional sermon about such a Gospel message. Let the stress fall, not on the author of the words and the composer of the music, but on Gospel truth.

So turn to the successive stanzas of the hymn that we have just sung: “There is a green hill far away.” Here a gifted young Irish woman guides boys and girls in what to believe and sing about the death of our Redeemer. Simplicity!

I. The First Part Sings about the Place of the Cross. In the Bible a place may mean much. A. The garden, a place of beauty, shows what God does for us mortals, in the most beautiful season of the year, springtime in the Holy Land!

B. The Cross shows the tragedy of what we sinners do to God. The place outside the city wall tells of stigma. The Cross shows the worst that earth and hell can devise to thwart the plans of the Heavenly Father. “Forgive them!”

II. The Puzzle of the Cross. To childlike souls the Cross means mystery and wonder. A. Little can we mortals know about what the Redeemer endured. So let us not dare to take away the mystery. B. But we ought to know why he suffered on the Cross. This we should lead our boys and girls to sing.

III. The Purpose. The heart of all we believe. A. He died to insure the pardon of our sins. B. To make us good, as redeemed children of God. C. To prepare us for living with him forever in glory. What amazing truth for boys and girls, and for all of God’s redeemed children!

IV. The Person. The most important stanza; also the one we often omit! A. The Sinlessness of our Saviour! The absence of moral evil. The presence of all good, as only God is good. B. The Power of the Redeemer. Power to open the gates of heaven itself. Power to lead us, one by one, into the unseen City of God.

V. The People. The simplest practical tests of our being Christians. A. Love for Christ as our Redeemer. B. Trust in him as our Divine Helper. C. Obedience to him as our Lord and Master.

Commit this hymn to memory. Teach it to boys and girls, and to others. Use it in bringing them, one by one, to the Christ of the Cross, there to find pardon, cleansing, and peace, with the joy that the world can not give, or take away.

For variety, on weekday nights before Easter, except on Saturday, have a series of messages from favorite hymns about Calvary. Through the bulletin early in Lent ask the layman to check on the bulletin four such hymns that he loves best. In order to keep from anything second-rate, print only the titles of such songs in the Church Hymnal. Then add one more, both difficult and glorious, for the layman to learn.

At the beginning of the pastorate in Columbus, Ohio, we were trying to build up a “never was” evening congregation. At the first service with a sermon from a hymn, we had more people than ever before at night. From evening to evening the attendance increased, and never again did it slide back to what it had been before.

As a whole such a series lends itself to publicity. On a printed postal card, in a newspaper advertisement, as in the bulletin, the series appears intact. The titles of the hymns do not appear. Let the layman search the book so as to identify each song. Here they run as follows: “Beneath the Cross”; “There Is a Green Hill”; “When I Survey”; “O Sacred Head”; “Jesus, I My Cross Have Taken.” The Gospel in Hymns about the Cross

The Shelter of the Cross

The Simplicity of the Cross

The Survey of the Cross

The Sublimity of the Cross

The Service of the Cross

Thank God for hymns about the Cross!

Rome And The Bible

The Bible, Word of God in Words of Men (La Bible, Parole Humaine et Message de Dieu), by Jean Levie, S. J. (Kenedy, 1962, 323 pp., $7.50), is reviewed by Leslie R. Keylock, Special Instructor in French, Wheaton College, Wheaton, Illinois.

Evangelicals and Roman Catholics alike have been accused of paying little attention to the phenomena of Scripture, i.e., the effect of the human element on divine inspiration. This book, hailed by the Roman Catholic press as the most important work on the doctrine of biblical inspiration to have been published in the last decade, should do much to remedy the lacuna from the Roman perspective. Already the book has caused a stir in scholarly Catholic journals in America, and it has been suggested as the best book for background study on the problem of inspiration in preparation for the Second Vatican Council. The Jesuit Theological College in Louvain, Belgium, has long been one of the centers of that most fascinating of French religious movements, the “Biblical Revival,” and its professor of Holy Scripture has here given us a probing historical and doctrinal study of Catholic thought on this most important of biblical themes. Especially valuable are the excellent bibliographies which occur throughout the book.

The first two hundred pages of the work are devoted to a historical survey of one century of Catholic exegetical research, including a study of the influence of archaeological discoveries on the dogma of the Church, the influence of liberal Protestant biblical criticism on Roman Catholic thought, the vigorous controversies which raged within the Church as a result of modernism, the growth and development of a strong biblical movement under the dominating influence of Father M. J. Lagrange, the relationship of religious authority to this latter movement, and more recent developments in biblical exegesis since the end of World War I and the rise of neo-orthodoxy. This section is brought to a conclusion by a thorough discussion of the papal encyclical Divino Afflante Spiritu (1943) and the tremendous impetus it has given to biblical scholarship within the Roman Church.

The more important section, however, from the point of view of both the Roman Catholic scholar and the evangelical interested in the best of Catholic theology, is the one which considers the question of inspiration. The author analyzes the Holy Scriptures first as the words of men and then as the Word of God. Although Father Levie is a Roman Catholic and hence believes in the inspiration and infallibility of the Bible, he nevertheless accepts more of biblical criticism than Protestants have, until recently, expected from Roman sources; e.g., he accepts dual authorship of Isaiah; the inaccuracy of many biblical etymologies, genealogies, and source documents; the documentary hypothesis with its stress on doublets; and the fictional nature of much of such books as Job, Jonah, and Esther. Father Levie concludes that final interpretation can come only from an infallible Church. There are, he feels, definite limits to the proof from Scripture in the formulation of a theology.

It is in the chapter on the Bible as the words of men that I feel this book makes its most significant contribution, for the author makes a deliberate attempt to combine a high view of inspiration with an acceptance of many of the conclusions of German higher criticism. No evangelical work that I know treats the subject of the phenomena of Scripture as thoroughly. It should therefore act as a needed goad to evangelicals to fill this most serious gap in their thought, for it is in this area that theological scholars of all types will probably be fighting crucial battles in the years that lie immediately ahead.

LESLIE R. KEYLOCK

A Welcome Voice

Pentecost and Missions, by Harry R. Boer (Eerdmans, 1961, 270 pp., $5), is reviewed by Herman J. Ridder, Minister of Evangelism, Reformed Church in America.

It will come as a surprise to many Christians to learn that the Great Commission was not the motivating factor in the evangelistic activity of the New Testament Church as it has been for the Church in the last century and a half. The contention of the author, Dr. Harry R. Boer of the Theological College at Bukuru, Northern Nigeria, is that Pentecost was the central, conscious motivation of the New Testament Church.

In setting forth his thesis (the work appeared literally as the author’s doctoral thesis dissertation in 1955), Dr. Boer carefully discusses the place of Pentecost in the history of missions as well as in the history of redemption. The Spirit in the Old Testament was “a retroactive work of the Spirit of Pentecost in the time when He was not yet poured out …” (p. 83). All of the Old Testament activity has a note of incompletion about it, awaiting the Spirit who is the vital principle and who ushers the Church into the endless life of Heaven.

The preponderance of sensitivity to the Great Commission during the flourishing activity in missions during the last century or more was due to historical circumstances arising out of the Reformation’s lack of perception of the Church’s mission and responsibility to geographically distant peoples. This is not to suggest that it is therefore scriptural. On the contrary, “the Great Commission derives its meaning and power wholly and exclusively from the Pentecost event” (p. 47). It is with Pentecost that the real missionary (evangelistic) activity of the Church begins. All of this is not to suggest that the Great Commission has no relevancy to the Church’s mission. It is in fact the law that governs the discharge of the Church’s task in the world. At Pentecost this law went into effect.

The appearance of this book at this time is a real service to the Church. First, there can be little doubt that this is indeed “the age of the Spirit.” On every hand discussion in the Church turns to the nature and significance of the Holy Spirit, not simply as the Third Person of the Trinity, but as a Person experienced. Boer’s careful study will be a strong help as the Church increasingly turns its attention to this “reticent Spirit.”

Also, in the current discussion regarding the “how” of the Pentecost speaking in “other tongues,” the author makes an emphasis that needs to be heard today. So much discussion centers on the manner in which these tongues were present that the real truth of Pentecost is missed. After more than a century of debate, we are scarcely beyond where the debate began. To Dr. Boer, the “what,” which is the dramatic declaration of the importance of witness, stands in danger of being overlooked. “The speaking with other tongues dramatically demonstrated the witnessing character of the church” (p. 103). Thus, in fruitless debate we miss the central and controlling truth of Pentecost, which is that we are witnesses, made so by God’s Holy Spirit.

In a day when the work of evangelism becomes increasingly difficult (the post-war “religious boom” is all but over), we welcome a voice like that of Dr. Boer. The power for mission is not to be found in the clever manipulation of people either within or without the Church. Nor will our success be enhanced by more carefully schooled witnesses whose salesman-like approaches are geared to good results. Although the reviewer would be the last to scorn the finest methods of training, he has been concerned with the mission of the Church long enough to realize that the power for evangelism comes through a deep dependence on the Spirit of God, who is first and foremost a witnessing Spirit.

HERMAN J. RIDDER

Of Interest To Both

What the Church Teaches, by Monsignor J. D. Conway (Harper, 1962, 336 pp., $4.95), is reviewed by Walter M. Montano, President, Western Hemisphere Evangelical Union, Glendale, California.

This book is a compilation of various articles published in the Catholic Digest. Each is an answer to a question submitted by a reader of the magazine.

The title gives the impression that the book deals with all the teachings of the Roman Catholic Church, while in reality it presents only a few. The author writes for the American mentality and tries to make his various topics attractive and palatable. We may even say that these articles were written with the purpose of making proselytes of indifferent Protestants to Roman Catholicism.

The chapter related to Protestantism contains statements about the Reformation so favorable that they could not be repeated in countries outside of the United States. We read: “Protestants have generally a sound morality, rigorous on some points, with special stress on the practical social virtues; their concepts and convictions have largely formed our national code of morality and our accepted customs of behavior. They have traditional love of freedom, a sound sense of man’s rights, and a sentimental searching for tolerance.… Protestantism is a culmination of truth and sanctity” (p. 51).

In contrast, Roman Catholic priests in countries where their church is united with the state condemn Protestants as the “sons of the devil.” The St. Paul Dispatch of July 11 reports that a Portuguese Roman Catholic priest, Alfredo Mendes, writing in the newspaper Diario de Manha, said: “The American Protestants are worse than Communist enemies.”

In spite of his favorable comments about Protestantism, Monsignor Conway believes that God’s blessing upon America came, not through Protestantism, but through elements of Roman Catholic doctrine and practice that Protestantism retained.

The author assumes that Christ himself established the Roman Catholic Church. History contradicts this assertion. The papacy started with Emperor Constantine, almost four centuries after the death of Christ.

Monsignor Conway defends the dogma of his church that “outside the Roman Catholic Church there is no salvation.”

Reading for Perspective

CHRISTIANITY TODAY’S REVIEW EDITORS CALL ATTENTION TO THESE NEW TITLES:

★ Basic Christian Doctrines, edited by Carl F. H. Henry (Holt, Rinehart and Winston, $6). The substance of orthodox Protestant scholarship at the mid-point of the twentieth century. American, English, and Continental theologians expound 43 doctrines of the Christian faith.

★ The Word in Worship, by Thomas H. Keir (Oxford, $3.50). A solid exposition of the Reformed liturgical tradition which boldly defines preaching as: Hear the Word of the Lord! and worship as actual response to God.

★ The Impact of American Religious Liberalism, by Kenneth Cauthen (Harper & Row, $6). Excellent presentation of American theological liberalism in which the author measures its impact on post-liberal theology.

It is noticeable that the author avoids the discussion of some of the most important teachings of the Roman Catholic Church, teachings which even the average American Roman Catholic believer would refuse to follow if he knew all that is involved.

In general the book is of interest to both Roman Catholics and Protestants.

WALTER M. MONTANO

With Or Without?

As Christians Face Rival Religions, by Gerald Cooke (Association, 1962, 192 pp., $3.75), is reviewed by James Daane, Editorial Associate, CHRISTIANITY TODAY.

This is a pleasant and informative treatment of those crucially important questions which emerge when Christianity comes into contact with non-Christian religions. These questions are currently becoming more urgent as Buddhists, Hindus, and others turn missionary to make converts in the West, and a shrinking world brings Christianity and the West into wider contact and sharper conflict with the revived religious nationalism of the East.

Cooke stresses the need of getting to know the non-Christian and his religion, the peril of both exaggeration and oversimplification of religious similarities and differences, and the need to avoid those broad, glittering generalities we are all so prone to make.

Cooke’s conclusions, however, are profoundly disappointing. He raises the question, “How are we to speak about a ‘unique’ and ‘once-for-all’ revelation in Christ?” and then asserts, “If this means that God’s active self-disclosing relationship to man came to an end in Jesus Christ, it is difficult to accept.” He further declares that “belief in a full and final (in the sense of utterly discontinuous) revelation at one point in history is open to serious question” (p. 168). The “once-for-all character of God’s self-disclosure in Christ,” he says, “is best preserved in terms of depth rather than finality” (p. 169). Thus Cooke seeks to allow for a large degree of authentic divine revelation in Christ, and for a smaller but equally authentic self-disclosure of God outside of Christ within the non-Christian religions. “Who,” he asks, “will presume to limit the divine intent and power by saying that this (sic!) revelation cannot be partially reflected elsewhere …?… All that a Christian can say is what is involved in his own Christian commitment and that he has as yet found no equal of Jesus Christ in non-Christian faiths; he can not know whether this corresponds to a fact in the objective order of things, or whether it reflects his too preliminary acquaintance with other religions” (p. 169).

In this manner, Cooke attempts to provide a resolution for the conflicting claims of Christianity and the non-Christian religions, and thereby prepare for one worldwide community “out of all religions.” The desire for this world community is his prime interest in facing the “rival religions”; he believes it is either one world or none.

His claim that the uniqueness of Christianity is a matter of “depth” and not of “quality” is sheer verbalistic confusion, a facade which scarce conceals something less than intellectual honesty. Since when is uniqueness a quality that can be defined quantitatively in terms of number of degrees?

Further, Cooke claims it is presumptuous for a Christian to maintain that the non-Christian religions cannot produce an equal to Jesus Christ. Would he be less guilty of presumption if he claimed that these religions cannot produce someone superior to Jesus Christ? Or is Cooke perfectly willing to allow for this possibility—a possibility which his position does not exclude? But since his position does not exclude the emergence of one superior to Jesus Christ, how can he retain any kind (or degree) of uniqueness for Christianity?

Cooke promises “an interreligious strategy for community without compromise.” He not only fails to keep his promise but so decisively compromises Christianity as to surrender it completely before conceiving his first strategem.

One may surrender Christianity if one wills, but then let it be done bravely and honestly, not under a white flag announcing “without compromise.”

JAMES DAANE

Attractive And Useful

The Holman Study Bible (A. J. Holman Company, 1962, introduction 12 pp., text 1,224 pp., concordance 191 pp., maps 8 pp., $8.95), is reviewed by Faris D. Whitesell, Professor of Preaching, Northern Baptist Theological Seminary, Chicago, Illinois.

Using the text of the Revised Standard Version, this study Bible is an able effort to help people use the Scriptures. An outline, a survey, and a brief paragraph about the author introduce each book of the Bible. Thirty-four writers produced the Old Testament introductory articles, and twenty-one those for the New Testament. These contributors represent the best in sound, conservative scholarship in England and America and come from a wide range of denominations and schools.

At the end of this Bible are five major scholarly articles filling 53 pages. F. F. Bruce wrote on the Dead Sea Scrolls, Carl F. H. Henry on the Bible and modern science, James L. Kelso on the archaeology of the Bible, David H. Wallace on the period between the Testaments, and Donald J. Wiseman on the chronology of the Bible.

The text of the RSV runs two columns per page and is quite clear and readable. The cross references, however, appear in small indentations in the text rather than in a middle column and are so small as to be difficult to read. The pages are approximately 5½ × 8 inches.

This is an attractive, handy, and useful edition of the Holy Scriptures which will undoubtedly have a wide circulation.

FARIS D. WHITESELL

Mid-Century Orthodoxy

Basic Christian Doctrines, edited by Carl F. H. Henry (Holt, Rinehart and Winston, 1962, 320 pp., $6), is reviewed by Frank Farrell, Assistant Editor, CHRISTIANITY TODAY.

From general revelation to final judgment, the work manifests reverent handling of the great doctrines of the Bible. Readers of CHRISTIANITY TODAY will recognize the essays as having appeared in a series of the same name over the past two years. Now as a compact introduction to theology in one volume, they may stand as a milestone of mid-century Protestant orthodoxy. Seldom has the work of so many distinguished evangelical theologians and biblical scholars the world over been assembled between the covers of a single book of theology.

Ranging across denominational lines, 44 contributors represent the evangelical scholarship of the major Protestant traditions and of several nations. Apart from American scholars, chapters are signed by such names as G. C. Berkouwer, F. F. Bruce, Philip E. Hughes, Otto Michel, and Leon Morris. One of the essays appears in print for the first time: Roger Nicole has contributed a survey of the various theological disciplines, geared to stimulate the lay reader to further study.

The essayists deal in concise yet scholarly and literate fashion with the various doctrines, defining, expounding, and applying them while noting contemporary relevance. Sensitivity is shown at points of evangelical disagreements, particularly where denominational traditions diverge. Not all will be pleased with every position taken, but this applies also to theology books by single authors, though at times to a lesser extent. Common to all the contributors, even while they interact with contemporary theological trends, is a united loyalty to the Living Word and the Word Written. Current tendencies to set the two in mutual opposition are shunned.

Perhaps the biggest handicap confronting the essayists was the limitation of space in developing their tremendous themes. But their efforts surmount this to an admirable degree. And select bibliographies are included for those who would further explore the riches of the doctrines of the Bible.

FRANK FARRELL

Lucid Translation

Chytraeus On Sacrifice, edited and translated by John Warwick Montgomery (Concordia, 1962, 151 pp., $2.75, paper), is reviewed by R. K. Harrison, Professor of Old Testament, Wycliffe College, University of Toronto, Toronto, Canada.

Although not one of the better-known personalities of the Reformation, David Chytraeus (1531–1600), a student of Luther and Melanchthon, played an important part in drawing up the classic Lutheran confessional statement known as the Formula of Concord. Chytraeus was essentially a biblical theologian, and against a background of the plenary inspiration of Scripture he examined the Old Testament concept of sacrifice in relationship to the atoning work of Calvary in his treatise De Sacrificiis.

This is the first time that the work has been translated from the original Latin into a modern language, and although it harks back to the pre-critical era and reflects the scholastic categories of medieval analysis, its clarity and obvious mastery of Scripture could well serve as a model for contemporary scholars. While the pattern of atonement which Chytraeus presents has strong Anselmian overtones, he makes abundantly clear his belief that God was in Christ, reconciling the world unto himself.

Dr. Montgomery has furnished the reader with a lucid translation, supplemented by careful grammatical and exegetical notes. This excursus is a timely and important contribution to the increasing amount of literature on the theology of the Reformation period.

R. K. HARRISON

Book Briefs

The Ministers Manual for 1963, compiled and edited by M. K. W. Heicher (Harper, 1962, 321 pp., $3.95). A treasury of prayers, sermon starters, sermonic outlines, aids for Junior sermons, illustrations, funeral meditations, bulletin board slogans, Sunday school lessons, and much more material useful to the pastor and preacher. For every Sunday of the year and for midweek services.

All Our Days, by Purd E. Deitz, Boynton Merrill, and others (Christian Education Press, 1962, 383 pp., $2.50). Very well-written devotions for youth which sometimes on crucial matters dip to sub-biblical level.

A Woman’s Choice, by Eugenia Price (Zondervan, 1962, 182 pp., $2.50). Written by a woman for women; author seeks to teach women to “think,” and with God’s help to “live through” their problems.

The Holy See at Work, by Bishop Peter Canisius Van Lierde, translated by James Tucek (Hawthorn, 1962, 256 pp., $5). A description of the structure and function of the ecclesiastical machinery that governs the Roman Catholic Church. For study and for reference.

Twelve Virtues of a Good Teacher, by Brother Luke M. Grande, F.S.C. (Sheed & Ward, 1962, 160 pp., $3.50). Meditative and practical discussions of the marks of a good teacher.

The March of the Cross, by Leonard W. Cowie (McGraw-Hill, 1962, 214 pp., $10). Sketchy and uneven history of the Church; with beautiful illustrations of the Church’s buildings, persecutions, leaders, and critical moments.

The World Under God’s Law, by T. Robert Ingram (St. Thomas Press 1962, 123 pp., $3.50). Author appeals to the Ten Commandments to defend our “Christian Society in the United States,” grounded in the Decalogue’s idea of justice and order, against what is asserted to be its only alternative, namely, socialism. While the author scores points, his analysis often lacks precision and his criticisms definable aim.

Handbook of Church Correspondence, by G. Curtis Jones (Macmillan, 1962, 216 pp., $5). Aid and information on how to produce acceptable letters in the church office. The form and appearance of many letters from ministerial pens prove the need of the book.

Bible Giants Tested, by John R. Rice (Sword of the Lord Publishers, 1962, 288 pp., $3). Sermons which trace how grace works in the character of such men as Jacob, Paul, Elijah, and Saul among others.

Symbolism and the Christian Imagination, by Herbert Musurillo, S. J. (Helicon, 1962, 186 pp., $4.95). Author traces the products of imagination as it expressed Christian truth and experience in symbolic forms.

Paperbacks

Motives and Methods in Evangelism, by John R. W. Stott (Inter-Varsity Fellowship, 1962, 19 pp., 1 s.). A brief study in biblical principles by a well-known evangelist.

Christians Face the Total Menace of Communism, by Prentiss L. Pemberton (Judson, 1962,108 pp., $1.50). A brief analysis of Communism, Constitutional Democracy, the Christian Faith, and sugtions as to how the latter two can counterattack the former.

Meet the Lutherans, by G. Everett Arden (Augustana, 1962, 74 pp., $1.45). Brief story of Lutherans in North America: worshiping, confessing, dividing, reuniting, serving.

Missionary Methods: St. Paul’s or Ours?, by Roland Allen (Eerdmans, 1962, 179 pp., $1.65). The widely influential book of one of the most significant missionary minds of our time.

Church Dogmatics: A Selection, by Karl Barth, selected and with an Introduction by Helmut Gollwitzer, translated and edited by G. W. Bromiley (Harper, 1962, 262 pp., $1.50). A gentle introduction for those who lack the six months needed to read Barth’s Dogmatics.

Nine Modern Moralists, by Paul Ramsey (Prentice-Hall, 1962, 271 pp., $2.95). A concise summary and critical evaluation of Marx, Sartre, Dostoevski, Maritain, Tillich, R. Niebuhr, H. R. Niebuhr, Cahn, and Brunner.

Pattern and Meaning in History, by Wilhelm Dilthey, edited and with an Introduction by H. P. Rickman (Harper, 1962, 170 pp., $.95). A consideration of the nature of history and of “man in passage” by a man whose influence was and still is considerable. First published in 1961.

Form Criticism, by Rudolf Bultmann and Karl Kundsin, translated by Frederick C. Grant (Harper, 1962, 161 pp., $1.25). Two exemplary essays on Form Criticism as applied to the oral traditions behind the Gospels. First published in 1934.

Judson of Burma, by B. R. Pearn (Edinburgh House Press, 1962, 96 pp., 7s. 6d.; by post 8s.). A worthy story of Judson, minister from Massachusetts, who 150 years ago sailed up the Rangoon to establish Protestant missionary work in Burma.

The Christians of Korea, by Samuel Hugh Moffett (Friendship, 1962, 176 pp., $1.95; cloth $2.95). Delightfully told, highly informative story of Korea and her Christians. American author describes land of his birth and labors.

A History of Immersion, by William L. Lumpkin (Broadman, 1962, 40 pp., $.75). An appeal to history to show that immersion has been the usual mode of baptism.

Free Will, edited by Sidney Morgenbesser and James Walsh (Prentice-Hall, 1962, 171 pp., $1.95). Study of “free will” in Dun Scotus, Hobbes, Augustine, Aquinas, Aristotle, Sartre, and others.

Mark, translation by John W. Beardslee, Jr. (New Brunswick Theological Seminary, 1962, 90 pp., $1.25). With footnotes which are always interesting and sometimes more reflective of personal position than exegesis.

Concern and Response, edited by Margaret Williamson (Friendship, 1962, 222 pp., $3.50). Report of the Second National Conference on the Churches and Social Welfare held in Cleveland in October of 1961.

Nave’s Topical Bible (Condensed Edition), edited by Orville J. Nave (Moody, 1962, 255 pp., $.89). Contains nearly 1000 topics and sub-topics with selected verses of the Scriptures under each to aid Bible study and sermon preparation.

The Christian task force around the world is agreed that in order to survive the twentieth century in portly strength the Christian church needs to accelerate its thrust on every frontier. What imposing obstacles hinder the Christian offensive? What are the main obstructions to Christian initiative?

Each year the News Department ofCHRISTIANITY TODAYsolicits the opinions of 25 leading religious scholars on a timely question of spiritual importance. These replies have become a traditional feature of our anniversary issue. Specifically, this year’s question is:

What, in your opinion, is the chief obstacle to Christian advance in our time?

Here are the replies:

ANDREW W. BLACKWOOD, professor emeritus, Princeton Theological Seminary: “Apart from sin itself, lack of loyalty to God on the part of professing Christians. As faith’s response to divine grace, supremely at the Cross, increase of loyalty would bring advance in all that we churchmen do to seek first God’s Kingdom and the crown rights of our Redeemer.”

F. F. BRUCE, professor, University of Manchester: “The chief obstacle is Christian reluctance to advance, to leave the comfortable security of the familiar and traditional for the insecurity of the revolutionary and unknown. If Christians showed half the resolution and dedication in the interests of the Kingdom of God that Communists exhibit in the promotion of their cause, the scale of Christian advance would be transformed out of recognition.”

EMIL BRUNNER, professor emeritus, University of Zürich: “The main obstacle is obviously the guilt of the past centuries, namely the Christian mission having been a part of Western imperialism, or to put it more mildly, the Christian mission letting itself be protected by the Western powers. It will take a long time until the memory of this fact is extinguished. The missionary is still ‘the man of the West.’ This is also true in a deeper sense: he is the man with the higher culture. So he believes and for that naive arrogance the gospel of Jesus Christ, the gospel of the servant of God and man, is not understood and not believed. The gospel was and will be believed only where it is lived by men and women who share the life of the most humble ones.”

EMILE CAILLIET, professor emeritus, Princeton Theological Seminary: “In our time as in all times, the chief obstacle to Christian advance is a loss of first love grounded in proud self-assertion.”

EDWARD JOHN CARNELL, professor, Fuller Theological Seminary: “A Christian seldom knows how to harmonize his Sunday faith with the scientific naturalism of which he is a part Monday through Saturday. This inability suggests that society can get on quite well without the Gospel. For example, contemporary science tends to obscure the distinction between man as agent and man as sinner. Psychologists arise in court and contend that the accused is really sick, and that he should be viewed with the same want of judgment as one would view a cripple. Hence, the gospel of forgiveness is not really attacked as false; it simply is dismissed as irrelevant.”

GORDON H. CLARK, professor, Butler University: “The chief obstacle to Christian advance in our time, in my opinion, is the apostacy of the large denominations as shown in their unwillingness to insist on the complete truth and inerrancy of the Word of God written, the Bible. When the truth of Scripture is tested by foreign criteria and is reduced to symbolism, myth, or saga, there is no Christian message left.”

NEWS / A fortnightly report of developments in religion

THE MOST CRITICAL SCIENTIFIC ISSUE

What is the most critical issue that modern science poses to the Christian church today?

President Henry Weaver, Jr., of the American Scientific Affiliation asked a number of leading Christian scholars and scientists for “an offhand, one-sentence answer.” He reported the findings in his presidential newsletter and granted permission toCHRISTIANITY TODAYto publish them in connection with its own annual scholars’ symposium.

“I think that among students and the more ‘intellectual’ portion of the country, the biggest challenge to religion today comes not from any questions of the content of either science or religion, but rather from questions about their methods—in particular, the assumption that the methods of science are the only road to knowledge.”—Dr. Ian Barbour, associate professor of religion and physics and chairman of the department of religion, Carleton College.

“It seems to me that the main problem has to do with the ultimate end or purpose of science. What are the scientists doing? We are living, as you know, in a scientific world, that is, the world which is dominated in almost all areas by scientific achievement. The question is really a religious question insofar as it raises the question of final purpose.”—Dr. J. Lawrence Burkholder, associate professor of pastoral theology, Harvard Divinity School.

“Inasmuch as Christianity is centered in the atonement of Christ, the most critical issue is the relation of the sin of Adam to the atonement of Christ, as set forth in Romans 5:12–21, as this relationship may be affirmed, doubted, or denied by the theories of the origin of the human race.”—Dr. J. Oliver Buswell, Jr., dean of graduate faculty, Covenant College and Theological Seminary.

“While scientists solely ruled by their intellect submit to the factualness of events which seem to defy common sense, theologians too readily reduce the factualness of New Testament Christianity to the mythical—ultimately because their apprehensions of God’s mysteries do not square with the anthropomorphic ways of imagination.”—Dr. Emile Cailliet, professor emeritus, Princeton Theological Seminary.

“In my judgment, the most critical issue is this: the origin of the human race. How does the scientific reconstruction harmonize with the account of man’s special creation in the early chapters of Genesis? How much evolution has taken place?”—Dr. Edward John Carnell, professor of ethics and philosophy of religion, Fuller Theological Seminary.

“I might say that the one overwhelming issue is the truth of the Bible. However, I might give a more technical reply by quoting a bit of Ernest Nagel’s presidential address to the American Philosophical Association: ‘The occurrence of events, qualities, and processes, and the characteristic behaviors of various individuals, are contingent on the organization of spatio-temporal located bodies, whose internal structures and external relations determine and limit the appearance and disappearance of everything that happens.… There is no place for the operation of disembodied forces, no place for an immaterial spirit directing the course of events, no place for the survival of personality after the corruption of the body which exhibits it.’ ”—Dr. Gordon H. Clark, professor of philosophy, Butler University.

“The most important issue is an understanding of the purpose for which human beings exist, without which they cannot possibly make use of the new power which science provides.”—Dr. C. A. Coulson, professor of mathematics, Oxford University.

“The most critical issue, as I see it, is this: Does the limited methodology on which modern science insists exclude knowledge of the ultimate Real?”—Dr. Carl F. H. Henry, Editor, CHRISTIANITY TODAY.

“Modern science, having put into the hands of man unprecedented power for good or evil, while it is itself incapable of providing ethical direction or spiritual power for the use of its discoveries, has placed a new challenge to Christian ethics and Christian living.”—Dr. William Hordern, professor of systematic theology, Garrett Biblical Institute.

“In one sentence I would say that to my mind the most critical issue is whether belief in divine creation can be reconciled to the idea of the origin of life from amino acids or other primitive protein substances.”—Dr. David W. Kerr, associate dean, Gordon Divinity School.

“I would say that the most critical issue posed by modern science is the denial of the supernatural, placing upon the Christian church the burden of proof.”—Dr. Robert M. Page, director of research, U. S. Naval Research Laboratory.

“I feel that the most critical issue is the strong bias against the apprehension of any transcendent or supernatural reality beyond the limits of space, time, and matter which the study and pursuit of science engenders.”—Dr. William G. Pollard, executive director, Oak Ridge Institute of Nuclear Studies.

“If science shows us how sentences assert and how they are verified or falsified, how is it that theological sentences assert and how are they verified?”—Dr. Bernard L. Ramm, professor of systematic theology and Christian apologetics, California Baptist Theological Seminary.

“The most critical issue is that of the validation of religious assertions. (The age-old question: How do you know?)”—Dr. George K. Schweitzer, associate professor of chemistry, University of Tennessee.

“I would say that perhaps the most critical question is the age of man and its relationship to the biblical doctrine of creation.”—Dr. Merrill C. Tenney, dean of the Graduate School, Wheaton College.

“While the discoveries of the natural sciences, by widening the horizons of the human mind, must be reckoned among the blessings of Almighty God, it seems to me that the most critical issue is that of taking the new knowledge into its own thinking in such a manner as to do full justice to the supernatural character of its historical faith.”—Dr. G. D. Yarnold, warden, St. Deiniol’s Library, Hawarden, England.

FRANK E. GAEBELEIN, headmaster, The Stony Brook School: “It would seem to me to lie in the half-hearted commitment of so many church members. In our land of abundance we have had our Christian impact blunted by softness and selfishness. Only more disciplined Christian living and only surrender to Christ to the extent of personal sacrifice can bring us to the effective service indispensable to Christian advance. Doctrinal soundness is essential, but it must be matched by devoted living. ‘Endure hardness as a good soldier of Jesus Christ’ is a text we urgently need to put into practice.”

JOHN H. GERSTNER, professor, Pittsburgh Theological Seminary: “Lack of honest preaching. Where there is no vision the people perish. Where there is little honest preaching the people have no vision. Honest preaching is declaring what God has said, all that he has said and nothing but what he has said—in his Word. Such preaching unfortunately would stir up vast controversy. However, this would not stop Christian advance, which has always been ‘through storm.”

CARL F. H. HENRY, Editor, CHRISTIANITY TODAY: “The big obstacle to Christian advance today is man’s distrust of the biblical requirements of spiritual regeneration and social justice. Those who try to cushion the current trend of history with only material and secular counterforces unwittingly retard and dishonor Christian enterprise.”

W. BOYD HUNT, professor, Southwestern Baptist Theological Seminary: “The chief obstacle to Christian advance in our time is our inability to take the offensive creatively in out-thinking and out-living the non-Christian world. This inability is reflected in the ease with which we bind the Word of God by eisegesis, betray Christ’s present lordship of history, convert the koinonia of the Spirit into institutionalism, elevate self-love and the desire for a cheap security above self-forgetful service and mission, see the work of the Holy Spirit in the familiar only, and assume that our perfection in Christ makes us more virtuous than we are.”

W. HARRY JELLEMA, professor, Calvin College: “The chief obstacle, inside as well as outside the Church, is the tendency to identify Christianity with the values of Occidental culture.”

HAROLD B. KUHN, professor, Asbury Theological Seminary: “A major obstacle to Christian advance in our time is the loss of the sense of identity-as-Christian upon the part of much of the Church’s membership. This loss issues in the absence of direction and purpose, and leaves the nominal Christian a poor second to the self-conscious Communist, with his conviction, however vicious and distorted, of the rightness and final triumph of his cause.”

ADDISON H. LEITCH, professor, Tarkio College: “The chief obstacle to Christian advance in our time is ignorance. ‘My people are destroyed for lack of knowledge.’ This ignorance has to do primarily with the Scriptures and, in a secondary way, with creeds, church history, and the meaning of worship. This means that when we attempt to reach people we must repeatedly lay the foundations all over again before we can begin to build.”

C. S. LEWIS, professor, Cambridge University: “Next to the prevalent materialism, for which we are not to blame, I think the great obstacle lies in the dissentiences not only between Christians but between splinter groups within denominations. While the name Christianity covers a hundred mutually contradictory beliefs, who can be converted to it?”

CHARLES MALIK, professor, American University of Beirut: “The chief obstacle to Christian advance in our time is preoccupation with the world on its own terms; therefore the answering by Christians of the economic, social, political, intellectual, technological, and international challenges of our time purely economically, socially, politically, intellectually, technologically, and internationally; the worldly self-sufficiency of Christian leadership; the inadequate return to the original, creative sources of the spirit and mind; the trust in things rather than in the Living God; forgetting that Jesus Christ is really and absolutely Lord and that the world has been radically transformed since and through his Resurrection.”

LEON MORRIS, principal, Tyndale House: “The enemy within. The Church triumphs always and only when it is a singing faith, when its members are enthusiastically committed to Christ with a reckless devotion which counts all well lost if only Christ be served. The prevalence within our churches of a type of Christianity which is respectable, socially-minded, conventional, and thoroughly insipid, is our major obstacle.”

J. THEODORE MUELLER, professor, Concordia Seminary: “The chief obstacle to Christian advance in our time is no doubt unbelief, which manifests itself in the extreme atheism of communistic and other countries; in the stupid liberalism of large areas of Christendom where neither ministers nor hearers take God’s Law and Gospel seriously; and in the tragic political and social corruption of all lands where people, not fearing God, do everything in their selfish interest with which they think they can get by.”

KENNETH L. PIKE, professor, University of Michigan: “As always, pride and rebellion in man—all else peripheral. Continued struggle with secularism (wisdom of the ‘Greeks’) in new forms of mechanism, behaviorism, communism, nationalism. Academic-devotional synthesis needed in personal Christian living, scholarly production, and international impact. Specific problem: 2,000 small languages needing the Scriptures.”

BERNARD L. RAMM, professor, California Baptist Theological Seminary: “The chief obstacle to Christian advance is the American pulpit which represents a hopeless mixture of messages of liberalism, existentialism, sophisticated neo-orthodoxy, and effete orthodoxy. From such a mixture there cannot be New Testament congregations alive with the power of the Gospel.”

W. STANFORD REID, professor, McGill University: “My view is that just as Christ could do no mighty work in Nazareth because of lack of faith, so God today for the same reason leaves us in the doldrums. The churches have become so preoccupied with ‘programs’ of Christian education, social action, money-raising, and so on, that they have come to trust in the programs rather than in God himself. After all, the Church’s hope rests solely in the action of the Spirit of God, but to look at even many evangelical churches one would think that it was the size of the prayer meeting or the length of the prayers that would accomplish things. It may be that we have forgotten that the triune God is personal, not just a hypothesis or an axiom, and we need to look to him as truly our Father in Jesus Christ. We need to have revived within us that faith which enables us in the face of an opposing world still to look to the sovereign God for victory.”

WILLIAM CHILDS ROBINSON, professor, Columbia Theological Seminary: “One of my colleagues answered this question with the one sin. There is the sin of pride in us Christian teachers and preachers that keeps us from being humble enough to listen to the Word of God, to receive and then to proclaim its Gospel. We fail to realize the depth of sin that provokes alienation and estrangement in those about us. We assume that we can reason them into the Kingdom by discoursing on popular subjects. There will be Christian advance when we more humbly testify to Jesus Christ in the way God has ordained, that is, by the faithful exposition of Holy Scripture.”

ANDREW K. RULE, professor emeritus, Louisville Presbyterian Seminary: “It is the lack of an understanding on the part of the majority of church members as to their need for full commitment to Christ and his program.”

HERMANN SASSE, professor, Immanuel Theological Seminary of Adelaide, Australia: “When speaking of ‘Christian advance we should never forget two truths without which the history of the Church cannot be understood. First: There are times when God triumphs by taking away his Word from whole nations (Amos 8:11f.) and by removing the ‘candlestick’ of unfaithful churches. Second: Christ triumphs always first of all in his martyrs who follow him through death into glory (John 12:24ff.). Having said this we can add that the chief obstacle of true Christian advance is the weakness of our faith, our neglect of biblical, Christian doctrine, and the shallowness of our theology and our preaching.”

MERRILL C. TENNEY, dean, Graduate School, Wheaton College: “In my estimation it is the materialism of the ‘Christian’ world. People at large are preoccupied with what the advertisements call ‘gracious living.’ The spirit of sacrifice has been dulled by our common luxuries that we regard as necessities.”

CORNELIUS VAN TIL, professor, Westminster Theological Seminary: “The greatest single obstacle to true progress in the Christian church and in society, except sin in all of us, is the World Council of Churches. It claims to bring the Gospel of God’s sovereign grace in Christ to man. And yet the Christ it worships as Lord is but a projection of the ideals of man. The result is intellectual, moral, and spiritual confusion.”

Church Restoration

The National Council of Churches and the Georgia Council of Churches are collecting gifts to help build new churches for Negro congregations in Georgia whose churches have recently been damaged or destroyed.

Obituaries

Traffic accidents abroad took the lives of two American missionaries last month. Mrs. Louise Bohlert Gaertner, 26, who with her husband and three-year-old daughter had just arrived in Peru to begin work under the Christian and Missionary Alliance, was killed when the family car rammed a stalled truck on a highway between Lima and Chimbote. Miss Dorothy Eileen Edwards, 53, Assemblies of God missionary to India, died after being struck by a car in Bombay.

Mrs. Gaertner was a member of Calvary Presbyterian Church of Queens, New York. Her husband, John, also 26, was critically injured but was expected to recover. The couple were expecting their second child this fall.

Other reported deaths:

The Most Rev. Arthur William Barton, retired Anglican Archbishop of Dublin; in Dublin.

Dr. Charles E. Maddry, former executive secretary of the Southern Baptist Convention Foreign Mission Board; in Chapel Hill, North Carolina.

Dr. S. A. Witmer, executive director of the Accrediting Association of Bible Colleges; in Fort Wayne, Indiana.

Dr. Walter Penner, executive director of the Southwest Region office of the National Association of Evangelicals; in Whittier, California.

The Prayer Issue

On the eve of a new U. S. Supreme Court session, the chief legal counsel for the New York Education Department virtually ruled out recitation of any prayers or the reading of the Bible for worship purposes in the state’s public schools.

Dr. Charles A. Brind said that if a teacher permitted pupils to recite a prayer aloud the prayer would then become an official one and would be in substantially the same category as the Regents’ Prayer which the Supreme Court outlawed on June 25.

Brind made the remarks only a few days before the Supreme Court reconvened for its 1962–63 session on October 1. The remarks were in a speech before the annual meeting of the State Council of City and Village School Superintendents in Kiamesha Lake, New York. Brind said he merely intended to clarify and not to go beyond a ruling by Dr. James E. Allen Jr., state education commissioner, in which he said that the Hicksville, Long Island, school board could not designate the fourth stanza of “The Star-Spangled Banner” as a prayer. The board subsequently decided to have school children merely recite a verse of the national anthem daily and set aside a period for prayer or meditation.

Meanwhile, an initial sampling of public schools in 15 states showed that they were continuing their former practices of prayer and Bible reading without change. The general trend of statements from state and local school officials revealed that they regard the Supreme Court decision as applying only to officially composed prayers.

The court is being asked to consider several related cases this fall from Pennsylvania and Maryland, and possibly from Florida. An appeal from Oregon may determine whether public funds can be employed for the purchase of certain text books for use in parochial schools.

A Gallup poll taken during the summer indicated that the large majority of parents approve of religious observances in public schools.

Asked, “Do you approve or disapprove of religious observances in public schools?” 80 per cent of the parents said they approved, 14 per cent said they disapproved, and six per cent said they had no opinion.

Rejecting Church Aid

By a margin of 28 votes, the House of Representatives rejected last month a $2,345,000,000 college aid measure which included assistance to church-related institutions.

Although the vote (214 to 186) was based on a recommendation to send the bill back to a joint conference committee, key observers on Capitol Hill said its effect was to kill the program. Some sources, however, sought to revive it.

STRANGERS IN SIN TAN ALLEY

As the ladies of the WCTU bid farewell to Miami Beach, housekeepers at the swanky Deauville Hotel took from hiding 450 room wine lists.

“A wonderful convention. A lovely time was had by all,” declared Mrs. Florence Riggle, mentioning not at all the barroom murder at the nearby Place Pigalle burlesque house during the 88th annual meeting of the National Woman’s Christian Temperance Union.

“Miami Beach spoiled and wooed us completely,” said the battle-tested organization’s Florida president of the swinging town with its sin tan alley and 203 duly licensed liquor merchants.

So how did the WCTU fare in the camp of the enemy?

“Well, Mac,” said national president Mrs. Fred J. Tooze in the bright vernacular of the day, “we gave them a taste of the other side.”

Vince McGaran couldn’t agree more. He is a Deauville barkeep who used up his vacation in June. For three days the ladies gave him their scowling attention from behind a plate glass window.

“It started to rain once, and I thought we’d get company. Any port in a storm, you know. But uhn, uhn.”

Mrs. Tooze, who drinks her iced tea with lemon (no sugar), was unawed by the Beach’s worldliness. “The tide is changing,” she said. She also recited the motto: “Tremble King Alcohol, we shall grow up.”

Delegates adopted a series of resolutions urging restraints on drinking and smoking and pleading for an end of exploitation of sex and violence in movies, television, and radio. One resolution called on Telstar programmers to keep the communications satellite free of alcoholic beverage advertising.

African Challenge: 100,000,000 Illiterates

October is Protestant Press Month, an occasion to emphasize the Christian role of the printed page. In 1962 this emphasis can easily be thought of in terms of the African continent, where a rising rate of literacy offers unparalleled evangelistic potential. The following report was prepared by missionary-journalist Marjorie Shelley:

Last week a white-headed African chief dug into the pocket of his flowing robe for the subscription price of a newspaper. He immediately turned over the first issue to his young son. The old man cannot read. His child can. Soon that youngster will join others who already rule over the elders who once traditionally swayed Africa. If evangelicals fail to face up to the challenge afforded by this transition, it could well be recorded as one of the most tragic oversights in all of church history.

UNESCO estimates that there are in the African states 100,000,000 people, more than half the population, who cannot read and write in any language. But a great surge toward literacy is now in full swing, and consequently a great craving for literature prevails. The average African is exhibiting an intense desire to learn.

What will the newly-literate read? Is not the intense craving for reading matter a unique vehicle to communicate the Christian message? Will enough Christian literature be forthcoming to satisfy the demand?

At this juncture, there are indications that many evangelical Christians—even some in leadership capacities—have not yet awakened to the broadening horizons of literature work.

Since a UNESCO conference in Addis Ababa last year, hundreds of new classrooms have sprouted up all over the African continent. Some are being built by voluntary labor. By 1970, primary schools will add 17,000,000 readers to the already-literate population. The goal of the African states is universal primary education by 1980.

Governments have already replaced the talking drum with the written word. As numbers of literates increase their agencies for the dissemination of news also mushroom. Groups of African states are establishing inter-African news agencies, information centers, and cooperative journalism training. Typical is the advance made in Conakry, Guinea, where the “Patrice Lumumba Press” has produced 30,000 pieces of literature an hour, much of it for the Communist cause.

Sixty Afro-Asian delegates took part in the second Congress of Afro-Asian Writers held in Cairo last February. In Dakar, UNESCO sponsored journalism classes to train writers for the French-speaking countries. A year ago Ghana sent 50 journalists to Moscow for grooming.

At the end of 1961 Africa was served by 231 dailies, 839 non-dailies, and 1,395 periodicals. By 1975 it is estimated that the demand will have tripled. Some governments are even considering the possibility of enrolling and training young people into a National Literacy Service, this being perhaps an alternative, in some cases, to military service.

Africa suffers more acutely from a dearth of trained personnel than any other major region of the world. Some countries cannot claim a single qualified journalist.

If you see a cluster of Africans around a large news bulletin, you may be sure the latest edition of the weekly Actualités Ivoiriennes has just been posted. These wall newspapers are issued by the government as a means of dispersing local, national, and international news. They recall the Acta Diurna of imperial Rome, where the forerunner of modern news media made its debut. Many who gather cannot read, but will wait until a literate reads aloud.

While government leaders unite to set up news agencies and training centers, while secular newspapers and magazines increase, while hundreds of literates complete their schooling this year, many evangelicals continue to work in isolated ineffectiveness, offering mimeographed materials to scattered tribal groups.

Some missionaries are asking, “Have we nothing to learn from this secular surge? Why can we not keep pace?”

Signs of awareness appear here and there, offering a measure of encouragement.

An evangelical, Mr. Earl Roe, is currently head of the journalism department at the University of Nigeria. He has unique opportunity to prove the validity of the evangelical position to African leaders.

This fall the Evangelical Literature Overseas organization is sponsoring a series of writing workshops in several African states. A worker will travel between these centers where groups of missions are cooperating in these training sessions. Classes will be geared to teaching missionaries how to write clearly and simply, guiding literature workers in how to teach writing to nationals who will write in the vernacular, and teaching nationals to write for their own people in their own languages.

Most promising are the Africans themselves who want to learn badly enough to go to America. Several African evangelicals are already studying journalism in United States universities.

Also needed are reading clubs and how-to-do-it booklets geared especially for the newly-literate. Experiences in India have established that people who learn to read by mass literacy campaigns will lapse into illiteracy again if they are not fed a constant stream of special materials.

The Untold Story

Africa looms large in today’s news and nowhere is this fact reflected more dramatically than in the spectacular growth of African studies. Many American universities have such programs, but until recently they were available in only two British universities. In all this spate of academic activity, study of the Christian church plays as yet but a small part quite out of proportion to the importance of Christian influences in African life over the last 150 years.

Moreover, although Christian influence is necessarily studied by anthropologists, secular historians and sociologists, there is a sad dearth of worthy study from within by theologians and church historians. By far the greater part of African church history, for instance, is still to be written.

In view of the vast mission literature extant, such a statement may occasion surprise, but much of that literature has been written primarily to inspire and provoke emulation: worthy objects, and often worthily achieved.

However, out of a yet unfilled need there has grown the Society for African Church History, which is not yet a year old. At a recent sectional meeting in London, a very representative group considered papers which explored source materials for African church history and problems of missionary land purchase.

The society’s president is the veteran scholar, Professor C. P. Graves, whose monumental Planting of Christianity in Africa has earned him the title of “the Eusebius of Africa.” Its chairman is the well-known Ghanaian Christian, Mr. F. L. Bartels. Membership is open to all who wish to further the study of past and present Christian trends on the African continent.

J. D.

Converted Ballrooms

The British are given to identifying events by the locale in which they occur. The annual convention held in the Lake Country town of Keswick is called simply “Keswick”; the Billy Graham London Crusade in 1954 at Harringay Arena has long since failed to be called anything but “Harringay.”

Since 1954, Filey—the name of a small village on the Yorkshire Coast—has come to signify the summer’s outstanding Christian assembly. Filey is the site of one of Britain’s holiday king Billy Butlin’s resort centers. There is a gigantic outdoor swimming pool, a heated indoor pool, a huge amusement park with rides of every description, roller skating rinks, dance halls, a complete shopping center, a post office, snack bars by the score, endless lines of chalets, and miles of golden sand beach reached by an aerial cable car.

Every September since 1954, when the Movement for World Evangelization chose Butlin’s Filey for their first annual Christian Holiday Crusade, the Christians have returned.

This year the enrollment topped 4,300, with several hundred additional visitors coming in for a day at a time. Speakers included Larry Love of the Billy Graham team; British evangelical leaders George Duncan, Victor McManus, David Shepherd, A. Skevington Wood; and the perennial Lindsay Glegg, founder and patron saint of the camp.

With more than 4,000 campers, who cannot leave the grounds except for most unusual circumstances, the Filey week is now the largest evangelical conference of its kind in the world.

The theme of this year’s speakers was “Assurance,” and the campers, young and old, quickly got down to business in the sessions, which had to be divided and run simultaneously in two “converted” ballrooms. There were occasional invitations for salvation decisions, as well as calls for commitment. An air of sincerity pervaded every activity—with occasional periods of unrestrained hilarity in the swimming pool, tennis court, or cricket field—and the speakers in their after-hour discussions agreed that there had been some remarkable achievements for the Lord.

J. B.

Theories On Peace

Churchmen from North America’s most ecumenical denomination came up with some dubious strategy for peace last month. Their boldest plea: gradual transfer of national sovereignty by all countries to internationally-recognized bodies like the United Nations and the World Court.

The proposal came in a resolution adopted by delegates to the 20th biennial General Council of the United Church of Canada, which was formed in 1925 as a union of Presbyterians, Methodists, and Congregationalists and which is the largest Protestant denomination in the dominion. Also recommended as steps toward peace were (1) continued opposition to nuclear weapons, (2) self-determination for all peoples, and (3) extension of the freedom of religion, press, speech and assembly.

The world government proposal, however, did not stir nearly as much controversy as a speech by the retiring moderator, Dr. Hugh A. McLeod.

“Our church will doubtless concern itself,” said McLeod, “to determine whether immigration must continue to operate overwhelmingly as in the past 10 years to make Canada predominantly Roman Catholic.”

“Perhaps Roman Catholics have been the only eligible immigrants available in large numbers, and, as people, they are doubtless estimable and capable of greatly enriching our nation. But as members of a church which everywhere favors the establishment of a monolithic infallible authority under Rome, they may herald and achieve the end of liberty as we have known it.”

The day after McLeod made the statements, the mayor of London, Ontario, where the United Church met, raised an objection in his welcoming address to the 390 delegates.

“I deplore statements from one religion against another,” said Mayor H. Gordon Stronach, “And I deplore such statements originating in our city. We shouldn’t have one Christian church trying to destroy another.”

Census figures released recently show that in the last 10 years Roman Catholics in Canada have increased by more than 40 per cent. For the first time in history they outnumber Protestants—8,532,479 to 8,531,574. United Church membership stands at 3,664,008, about 20 per cent of the population.

Elected to succeed McLeod was Dr. James R. Mutchmor, 70, who for 25 years has served as secretary of the church’s board of evangelism and social service.

The General Council of the United Church was told by its Committee on Union that talks with Canada’s Anglicans are still bogged down over the problem of ordinations. The talks have been in progress off and on for 20 years. The Presbyterians who stayed out of the 1925 merger also have been talking with Anglicans, but there have been no three-way negotiations.

In other action, delegates asked the Canadian government to legalize the dissemination of birth control information and devices, but stressed that they were not in favor of indiscriminate or irresponsible distribution of anti-conception materials or methods.

Also adopted was a 60,000-word report urging liberalization of Canadian divorce laws to include grounds other than adultery. At the present time, adultery is, for all practical purposes, the only legally-recognized grounds for divorce in Canada. The report said this situation actually encouraged adultery or falsification of adultery evidence. The report called on the government to appoint a commission to consider three other grounds—desertion for three years, gross cruelty (physical and mental), and insanity that cannot be cured after five years of treatment.

One resolution warned young people against the “great dangers” often caused by “extravagant cigarette advertising.” Another statement condemned commercial interests or sports which destroy family unity on Sunday.

The General Council raised the minimum salary for the denomination’s ministers to $3,950 annually, an increase of $150, plus travel allowances and a furnished manse.

Ecumenical Series

Aware that the Second Vatican Council and baseball’s World Series are prime attention-getters, a clever promoter in Sarnia, Ontario, blended the two themes for optimum impact. Result was a ball game billed as Canada’s “Ecumenical World Series” which saw Roman Catholic clergy outlast Protestants, 21 to 20, despite a home run by a stray rabbi who cast his lot with the losers. Proceeds went to a Roman Catholic youth camp.

Pentecostal Gains

Membership in the Pentecostal Assemblies of Canada soared from 95,131 to 143,877 in the last 10 years, according to a report presented at the PAC’s 23rd biennial General Conference in Edmonton, Alberta, last month. Despite the increase in membership, a decrease in missionary staff has been so extensive that a number of fields are said to be short of competent staff. The report showed 115 active missionaries in 1961 and only 95 this year.

A Rousing Start

Billy Graham’s latest South American crusade got off to a rousing start on September 25 when the evangelist addressed a throng estimated at 25,000 at Pacaembu Stadium in Sao Paulo, Brazil. Some 500 persons recorded decisions for Christ at the first service.

The preceding day Graham spoke to some 1,400 pastors, missionaries, and religious educators. Some 350 churches in the Sao Paulo area cooperated in the crusade. The Rev. Walter Kaschel, a Sao Paulo Baptist minister, served as interpreter for Graham.

Prior to his leaving the United States, Graham paid a visit to the White House at the invitation of President Kennedy. Graham’s visit coincided with that of former President Eisenhower and the three spent 10 minutes together discussing world affairs.

A Stubborn Faith

American church leaders returning from a three-week visit to Russia declared that the “continued existence of vital churches in the Soviet Union, despite all party pressures and campaigns against them, is one of the forces that may in the long run modify Soviet ideology and policy.”

In a prepared statement the 13 churchmen paid special tribute to the “stubborn faith and faithfulness of millions of ordinary Soviet citizens.”

This was the second such delegation to visit Russia under auspices of the National Council of Churches. The first visit was in 1956 and was later returned by a group of Soviet church leaders. Another visit by Russian churchmen is scheduled for 1963. Archbishop Nicodim, head of the Russian Orthodox Church’s Department of External Church Relations, is expected to head the group.

Prayer For A City

Christian leaders in Denver faced up to the city’s current crime wave with a “Week of Prayer” proclaimed by Mayor Dick Batterton.

Two main events of the week were a town prayer meeting held in front of the City and County Building and a mayor’s prayer breakfast at the Cosmopolitan Hotel. More than 2,500 gathered for the town prayer meeting. The mayor spoke and police leaders presented a plaque with police force signatures indicating their rededication to civic responsibility.

“I am certain,” said Police Chief James Slavin, “that the Lord knows how much we in the police department need his help as we attempt to make Denver a safer and better city.… The degree of ultimate success all of us can produce by our efforts are minute as compared to what can be accomplished if he put his arm about us.”

Pioneering Protestants

The Protestant Council of the City of New York unveiled plans this month for a multi-million dollar Protestant Center at the New York World’s Fair to be held in 1964 and 1965.

Architectural highlight of the structure will be the “Court of Protestant Pioneers” surrounded by 34 memorial columns, each dedicated to a pioneer in the Protestant movement. An 80-foot cross-shaped tower will rise from the court.

The Protestant Council is now leasing space to church groups and soliciting financial support from Protestants throughout the country. The center will occupy a 76,416-foot site which has been donated by the World’s Fair Corporation.

Program director for the center is Professor J. Marshall Miller of Columbia University, a partner in Miller Associates—Planning Consultants.

Theme of the center will be, “Jesus Christ, the Light of the World.”

U. N. Church Center

A public cornerstone laying ceremony was held last month for the 12-story Church Center at the United Nations.

The $2,000,000 center is being financed by The Methodist Church, which has offered it for the use of denominational and interdenominational agencies. Dr. Ernest L. Inwood, director of U. N. programming of the National Council of Churches, said the center “will be a Christian symbol, a constant Christian witness, a home of Christian hospitality, a place of Christian service, and a center of Christian education in international relations radiating across the United States and overseas.”

Main speaker for the ceremony was Muhammad Zafrulla Khan, newly-elected president of the U. N. General Assembly. He is a Moslem.

In endeavoring to understand the sixteenth-century Reformation, most people seem to look at it much as they do at a tree, focusing their attention upon that which appears above ground. If one attempts to cut the tree down and clear away the stump, however, one soon finds that the roots are of equal if not more importance. In like manner, although one must give all due credit to men such as Luther, Zwingli, Calvin, Cranmer, Knox, and others, whoever would understand the Reformation must look to the roots whence it sprang. If one does this, he will find the roots of the sixteenth-century Reformation long and complex—almost too complex, in fact, for the human investigator to separate and unravel.

When endeavoring to study this movement, however, one quickly realizes that its tap root was religious. Ecclesiastical reform had had many advocates for over a millennium before Luther nailed his 95 theses to the door of the Castle Church at Wittenberg on October 31, 1517. Within the ranks of the clergy, reformers had repeatedly appeared demanding radical changes, while among the laity a continual recurrence of millennial and ascetic movements had demonstrated that even the average man felt dissatisfaction with the Church’s spiritual condition. Basically, men seemed to feel that the Church stood between them and God, rather than providing a way to him.

In support of this interpretation one finds that many of the reform movements sought for a fuller and clearer statement of the Christian doctrines of grace. In the fifth century, Augustine, Bishop of Hippo, had set forth in his anti-Pelagian writings and other works a view of grace which of necessity conflicted with the idea of grace coming to one through the instrumentality either of good works or of the Church’s sacraments. He taught that God sovereignly bestowed his grace on whom he willed and as he willed.

This Pauline teaching the Church quickly modified at the Council of Orange (529), with the result that a doctrine inseparably binding the sacraments and grace gained the day. By the thirteenth century, the Church taught that only through the proper receiving of the seven sacraments did one obtain God’s grace, which he had committed to the Church.

Against these views voices were raised throughout the Middle Ages, claiming that God’s grace came to his elect as he saw fit and according to his own wisdom. In the ninth century Gottschalk and Ratramnus appeared as two who advocated an Augustinian position over against that of the official church, but they were silenced. In the twelfth century Bernard of Clairvaux called for reform of the Church through a revitalized monasticism and proclaimed the Augustinian doctrines of grace in this context. A less theological reformer in the person of Peter Waldo, a merchant of Lyons, entered the stage a little later, calling upon men to turn back to the study of the Bible in order that they might know the way of salvation. His followers soon found themselves under ecclesiastical censure, but in the Italian Waldensian Church have continued down to the present day. Then in the fourteenth and fifteenth centuries came John Wycliffe in England and his follower Jan Hus in Bohemia. Although Wycliffism, known as Lollardy, died out in England, it survived in Scotland, and in Bohemia it became the core of a great Czech national revival. Besides these, many other reform movements sprang up in different places, all seeking the revival and reform of the Church.

The Persecution of Reformers

What was the Church’s reaction to these demands? Generally speaking, it opposed them, formulating its own doctrines more clearly and strictly against what it considered their heresy. Some reforms of morals and manners were attempted by the creation of new monastic movements and by the establishment of orders of friars, but on the whole the ecclesiastical leaders made no doctrinal concessions to the rebels. Rather, the Church persecuted wherever it could, hoping to extinguish the deviationist teachings by burning the heretics who held them. At the same time the Church, becoming increasingly wealthy through endowments, declined morally, so that by 1500 Rome had become a byword for its profligacy. To all intents and purposes, however, the Roman Church ruled supreme and wished for no change. Who could have prophesied Luther’s success within the next 30 years?

At this point one must ask why the earlier reformers had achieved so little in their attempts to change the Church. To this question one finds two answers. In the first place, while the would-be reformers had continually called for a return to the Bible and for a re-emphasis on God’s sovereign grace, they never really faced man with his responsibility in terms of a demand for faith. They had never set forth clearly a doctrine of justification by faith alone, so that, even in their thinking, they had not shown the connecting link of faith between man and God’s grace, Sacramentalism to a large extent still remained. In the second place, they lacked an audience or social context to which their demands appealed.

In a Time of Social Turbulence

To understand this latter statement one must grasp some of the changes which medieval society had experienced prior to 1500. By 1100, after a long period of relative stagnation, central and western Europe were experiencing something of an economic upsurge which within 200 years had become a “boom,” with trade expanding, towns growing, and merchants amassing wealth. Then for various reasons, one of the most important probably being the Black Death which ravaged Europe around 1350, a depression set in continuing until after 1450, and with the depression came a contraction of trade, decline of industry, economic and social distress. Only during the latter part of the fifteenth century did the European economy commence its upward swing again, eventually to reach higher levels than ever before.

The economic changes of the two centuries prior to the Reformation played an important role in preparing an audience for the new doctrines. The depression and subsequent rise of the economy had caused much hardship for the gentry in the west and northwest, for their peasants increasingly demanded freedom from serfdom and sought payment in hard cash for their labors. If they did not receive what they wanted they could easily run away to find employment elsewhere, for the Black Death had caused a serious shortage of labor. Thus the gentry had to struggle hard to maintain their old position. In addition to this, the depression had wiped out or changed the operations of many of the wealthy Italian merchant princes who had dominated the earlier expansion, so that when trade began to improve those who spearheaded the recovery came from among the smaller merchants of France, England, the Netherlands, Denmark, and Scotland. They continually pushed upwards, fighting against the rules, regulations, and taboos of the old medieval church-dominated social structure.

Thus Europe in the fifteenth century was experiencing a social turbulence which it had not known for a thousand years, since the days of the barbarian invasions. Among the peasants, the gentry, and the businessmen, individuals in growing numbers increasingly asserted what they felt to be their freedom and their rights against the old corporatist philosophy of the Church. Moreover, they began to look increasingly to the civil ruler to protect and guarantee their rights against those who would restrict them, whether the Church or foreigners. Thus side by side individualism and nationalism, two apparently contradictory motifs, grew up in western Europe. In some cases the rulers used the growing individualism for their own benefit, but others opposed it as contrary to their God-given authority. Most important of all, however, neither of these lines of development could fail to lead to conflict with the Church.

The Tinder for Luther’s Spark

Closely connected with these trends was the humanism of the Renaissance, which had its origin in Italy. There men had turned to the study of the Greek and Latin classics, which laid down for them a frequently noble but pagan way of life, stressing the glory of the individual’s self-development. While ancient classical studies also became popular in northwest Europe, biblical studies received as much if not more emphasis. Moreover, with the invention of movable type for printing, around 1450, a vehicle for spreading new ideas among the peasants, gentry, and middle class was ready to hand. Here was the tinder for Luther’s spark.

When Luther nailed his 95 theses to the church door, he was merely following an old academic practice of calling for a debate on a theological question. He did not think of himself as a reformer. His statements, however, were quickly translated into the vernacular and were thus broadcast through Germany. The son of a miner, he spoke in language which the ordinary man understood, and in his doctrine of justification by faith alone he spoke to hearts prepared by the Holy Spirit to receive it. Other reformers such as Calvin carried Luther’s views further, elaborated and in some respects modified them, but basically they spoke the same word to the same social, political, and economic situation. In the providence of God, when the fullness of time had come all the elements were present to start a spiritual revival: the message, the messenger, and the audience.

The roots of the Reformation were very long, for it did not come in a day or a year. This fact should perhaps hearten us in our own day when many are crying out for immediate revival and reformation. God in his own time brought the Reformation, and when it came no man could stop it or alter its course. The Christian’s responsibility is not to “start a revival,” but to be constantly in prayer and ever watchful that he may witness a good confession. Then when all things are ready, God may well give a new reformation to the Church by his Spirit.

W. STANFORD REID

McGill University

Montreal, Canada.

One wonders if we are not inclined to shrug off the thought of demons and spirits today, ignoring in the process the tremendous volume of references to these evil beings to be found in both the Old and New Testaments.

The very thought of unseen agents of Satan involves a bizarre concept to which we are unwilling to subscribe. Such things have no place in this age of science and reason; or do they?

The Apostle Paul, writing to the church in Ephesus, speaks of the warfare of the Christian and describes the situation in these words: “We are up against the unseen power that controls this dark world, and spiritual agents from the very headquarters of evil” (Eph. 6:12b, Phillips).

If we are confronted with an “unseen power,” if that power “controls” this world in which we live and if he sends out “spiritual agents,” are we not being utterly foolish to ignore their reality and the means whereby they may be defeated?

A few have written on the general subject of “demonology,” but as a rule, if the author admits the reality of his subject he is regarded as being peculiar. The Library of Congress lists a total of some 50 titles in which authors have dealt in some measure with the subject. But the fact remains that of all subjects frequently mentioned in the Bible, demonology is one of the most infrequently mentioned in sermon or article.

Some have dismissed the matter of evil spirits as, at the most, a phenomenon of our Lord’s time. Some feel that the biblical description of these beings is a primitive diagnosis of mental and psychiatric cases, such as are common today. Still others apparently feel that the entire subject is too nebulous for serious consideration. And finally there are some who consider the entire matter as a ridiculous evidence of childish credulity.

A few days ago the writer received a letter from a minister in a distant state asking whether in our opinion there might be such a phenomenon here in America today, citing in his letter two cases of blasphemous rejection of Christ in deathbed scenes.

Whether there are any people in this country who are possessed of devils in the biblical sense we are unprepared to say, but we think that such is highly probable. That demon possession is a reality in the 20th Century we are prepared to affirm for we have seen a number of such cases in China.

Unquestionably one will find in any land people affected with every type of mental disorder, from the disturbed patient with paranoid tendencies to the wild maniac who has to be restrained for the protection of himself and those around him, often his own loved ones.

But in China we saw many people who presented a syndrome which was characteristic and which was recognized as a definite entity by the people of that country.

Some of the characteristics of these unfortunate people were: they were always inveterate idolaters, offering incense and prayers to spirits; they always had two names, one of which they attributed to the spirit within them. This spirit always demanded worship. And, they could have the spirit exorcised through prayer in the name of Jesus Christ. We saw many such cases and knew several earnest Christian women who were used in a special way to exorcise these demons.

It was not without significance that if any of these people reverted to demon worship, usually in the form of incense burning, the evil spirit always returned upon them.

Fantastic? Childish credulity? No more so than the fact that we saw thousands of people with malaria and saw the chills and fever regress under quinine, the anti-malarial drug at that time. In other words, demon possession was as demonstrable an entity as was malaria.

However, our basic concern today is not in the phenomenon of demon possession but in the fact that we live in a world which at the present time is dominated by Satan, and that he has his evil spirits, myriads of them, out to do his will and to wreak havoc in the world. To deny the existence of Satan and the reality of evil spirits is to be more foolish than a soldier reconnoitering enemy territory without admitting that there is an enemy out to do him harm.

Is it by chance that the Gospel message is snatched from the hearts and minds of many who hear it preached? Are the combinations of evil events in the world simply the work of macabre chance?

The Apostle Paul speaks of Satan as the “prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph. 2:2).

The Apostle John says, “We know that we are of God, and the whole world is in the power of the evil one” (1 John 5:19, RSV). A more literal translation is the “whole world nests in the wicked one.”

That there are two forces in this world, the forces of evil and good, of unrighteousness and righteousness, should be self-evident. That God is the source and arbiter of that which is Good we all agree. Why then do we so often ignore that sinister one, Satan, that malignant personality who is out to debase and destroy, and who the Apostle Peter says “as a roaring lion, walketh about, seeking whom he may devour”?

And, as God has his angels, his agents for good—so clearly affirmed in the Scriptures but only too lightly regarded—so we should know that Satan has his demonic adversaries. Those “spiritual agents [are] from the very headquarters of evil” and they are a reality with which we have to contend.

The very idea of demons in our day, out to work our undoing, can be dismissed only at fantastic cost. But that they should give us a feeling either of fear or frustration is unthinkable for the Christian. We know that He who is for us is greater than all the forces of Hell arrayed against us. We know that ours is the victory through our Lord Jesus Christ. We know that the armor which he provides is sufficient and effective against all the “fiery darts of the wicked.” We know that Satan and his minions cannot stand against the Word of God, for it is the Sword of the Spirit and by it the Devil is put to flight.

We are dealing with a mysterious subject. Electricity is mysterious, but we do not question its existence or its power. So too the entire subject of Satan and his evil hosts is shrouded in deep mystery.

We should not go beyond what the Bible teaches about evil spirits, nor should we reject that which is so clearly taught in the Scriptures.

TV, space flight, atomic fission, Telstar seemed fantastic a few years ago—but we believe them now.

A study of what the Bible teaches about our adversary and his evil spirits can draw us closer to the One who has overcome him and his works.

A Play With Johnny Steffen In The Leading Role

This short play appeared in the German monthly Kirche und Mann (Church and Man) in November, 1953. It has been translated from the original German by James Shiffer Kiefer of Grand Rapids, Michigan, and is used by permission. Although specially pertinent to the German scene, it holds a lesson also for un-Protestant tendencies in American and British church life. It is an interesting example of self-judgment of a type we ought to employ more frequently.—ED.

Cast

JOHNNY STEFFEN • A TEN-YEAR-OLD GIRL • A PARISH PASTOR AN ELDER • A MAN WHO COMES TO PAY HIS CHURCH TAX

Prologue

Scene: Pastor’s Study. On Stage: Johnny Steffen and the Pastor.

Steffen: The Reformation Day service was well attended, wasn’t it?

Pastor: Yes, I was very pleased.

Steffen: Pleased—also about the many Catholics who were there?

Pastor: Catholics? At the Reformation Day service?

Steffen: Not actual Catholics. I mean those who are outwardly Protestants, but inwardly Catholics.

Pastor: I know there are some like that. But do you really think there are many?

Steffen: Very many. Perhaps even the majority. You don’t think so? Shall we make a test?

Pastor: I’m really curious as to how you will go about this!

First Act

Scene: A street. On Stage: Steffen, Pastor, and ten-year-old girl.

Steffen: Little girl, come over here a minute, please. What is your name?

Girl: Barbara.

Steffen: Then you surely must be a Catholic.

Girl: No, why do you think that? I’m a Protestant.

Steffen: I thought on account of the name.… Well, all the better. Can you perhaps tell me how one can get to Heaven?

Girl: (Hesitantly) Well, if you … are always good … and pray … and go often to church … then you can go to Heaven.

Steffen: But weren’t you taught in school that the way to Heaven is free, because God loves us and sent Jesus to die for our sin?

Girl: Yes, of course. But …

Steffen: But what?

Girl: Well, you must also do something yourself to get to Heaven.

Steffen: Free—and yet do something for salvation. I don’t understand that. Who told you this?

Girl: My mother.

Pastor: Well, there we have the mother’s opinion too.

Steffen: Yes. Barbara, I want to tell you something. Every Catholic mother tells her child the same thing. Thanks—and here is a little something for you. (Girl leaves.)

Second Act

Scene: Tax collector’s office. On Stage: Steffen, Pastor, and a man who came to pay his church taxes.

Steffen: Pardon me, but are you a Protestant?

Man: Well now, why do you ask?

Steffen: I am doing opinion-research. You’re familiar with that, aren’t you? Good. You don’t need to answer, but I’d be much obliged to you if you would.

Man: Oh, all right. Yes, I’m a Protestant.

Steffen: Is it important to you to belong to the Protestant Church, or could you equally well be a Catholic?

Man: Well, you know, we really all believe in the same Lord God. But, be a Catholic? No! The many ceremonies! And the compulsion!

Steffen: Another question. Were you confirmed?

Man: Naturally.

Steffen: Did you also have a church as well as a civil ceremony when you were married?

Man: Of course!

Steffen: Why were you confirmed, and why did you have the religious as well as the civil marriage?

Man: Why, everybody does!

Steffen: What I meant was, was your heart really in it?

Man: To be honest, not really.

Steffen: Why didn’t you just bypass these rituals, then?

Man: Huh! Then you don’t know my mother. She would have raised a fuss. And my grandfather! And my aunts!

Steffen: The Pastor, too?

Man: I don’t know for certain, but I assume so.

Steffen: However that may be, somehow you had to be confirmed and you had to have the religious marriage ceremony. Isn’t that right?

Man: Yes, of course.

Steffen: Of course! But a while ago you protested against the compulsion of the Catholic Church.

Man: But that’s something entirely different! The Catholic has to do much more!

Steffen: Well then, the Catholic must do much, the Protestant must do little. But both are compelled to do something. Is that your opinion?

Man: That’s about right.

Steffen: If it’s correct that the Catholic is compelled (and we won’t discuss that point now), then you are a Subtraction-Catholic. Don’t ever say again that you’re a Protestant. At least not until you really become one! Many thanks to you, and good morning! (Man leaves.)

Pastor: That’s a sad case, too. But wait. There comes one of our elders. Question him. He won’t know you, and I’ll withdraw so that he will answer freely. (Pastor leaves.)

Third Act

Scene: A Street. On Stage: Steffen, the Elder.

Steffen: Pardon me, are you a Protestant?

Elder: I certainly am.

Steffen: Oh—then you are surely a pastor.

Elder: No, only an elder.

Steffen: Only an elder, hmm. May I ask you a question?

Elder: I suppose you are an opinion-researcher?

Steffen: That’s right. The first question: How many Groschen [a coin; one could say “nickles”—ED.] are there in a roll such as one prepares for the bank?

Elder: I don’t really know.

Steffen: You don’t? I thought that as elder you might deposit the collection once in a while.

Elder: No, our pastor does that.

Steffen: Another question: Into how many collection districts is your parish divided for the relief collections?

Elder: I don’t know.

Steffen: But who prepares for the collections? Who sees that there are enough collectors? Who prepares the collection lists and the information sheets? Who places the notices in the local paper? And who receives the collection from the collectors? Who sends the sum realized to the relief agency?

Elder: The Pastor does all that.

Steffen: Another question. Does your church have any building project at the present time?

Elder: Yes, we are building a home for apprentices.

Steffen: Whose idea was this?

Elder: The Pastor’s.

Steffen: Who looked into the financing of it?

Elder: The Pastor.

Steffen: And who discussed the plans with the architect?

Elder: The Pastor.

Steffen: Who appears now and again at the building-site as a representative of the church?

Elder: The Pastor.

Steffen: Haven’t you been there yet yourself?

Elder: Indeed I have! I was at the cornerstone-laying.

Steffen: All right. One final question. As elder do you make an occasional sick call?

Elder: Of course not. That’s one of the Pastor’s duties. And the people don’t really appreciate a visit from me. They want to see the Pastor.

Steffen: How do you explain that?

Elder: Well, because he’s the pastor. I’m only an elder—only a layman.

Steffen: Only a layman. Well, many thanks, sir. May God preserve your parish and your pastor—otherwise neither will live much longer! (Elder leaves.)

Pastor: (Entering again) Well, that wasn’t too good either. But so far as our subject is concerned, our good elder wasn’t really especially “Catholic.”

Steffen: No, up to the “only a layman.”

Pastor: That was unfortunate, to be sure.

Steffen: And this “only a layman” idea seems to be rather widespread in the parish. It seemed that way to me in the matter of visiting the sick.

Pastor: Yes, it’s unfortunate.

Steffen: I’m glad to hear you say, “It’s unfortunate.” However, I have one last test I’d like to make. My dear Paul, would you permit me to address you impersonally for a little while?

Pastor: Well, if it has to be—but why?

Steffen: It doesn’t have to be, but it should simplify matters. Shall we go in again?

Fourth Act

Scene: The Pastor’s Study On Stage: Steffen and the Pastor.

Steffen: Pardon me, are you a Protestant?

Pastor: I hope so, by God’s help.

Steffen: You must be a pastor.

Pastor: That’s right, I am.

Steffen: Then, I have a special question for you. I have noticed that young assistants and students of theology are allowed to preach now and again, but may not baptize or hold a communion service. Is this observation correct?

Pastor: Yes, the authority to administer the sacraments is granted through ordination.

Steffen: And what is “ordination”?

Pastor: According to Luther, the Protestant Church has a universal priesthood of believers. That is to say, in principle every Christian can preach and administer the sacraments. However, so that no disorder or confusion can arise, the Church delegates authority to a special man for this service—the Church ordains pastors.

Steffen: That’s very clear, thank you. Then it is for the sake of order. I find that illuminating. Now, however, in this time of transition, when a student for the ministry has almost completed his training but is not yet ordained, why do you distinguish between authority to preach and authority to administer the sacraments? Are the sacraments greater, worthier or more holy than the Word?

Pastor: No, absolutely not.

Steffen: That’s what I think, too. Luther even said, “Eating and drinking doesn’t accomplish it, but the Word.” Then that can’t be the basis for this distinction.

Pastor: And it isn’t. But there must be regulations.

Steffen: That, too, I don’t understand altogether. Regulation and order! It seems to me to be rather easy and free of danger to read the order of service for baptism. I don’t see how there can arise any “disorder” there. On the other hand, in preaching-how much can go wrong there for a young, inexperienced man! If order is the important thing, it would make more sense to me if you would allow the young, budding pastor to administer the sacraments but forbid him to enter the pulpit to preach.

Pastor: (Keeps silent.)

Steffen: Well, now we have arrived at the question I was aiming at. Is this a sound reason for the greater importance we place on the administration of the sacraments? The Catholics esteem the sacraments above the Word, if my information is correct. And whoever is to administer the sacraments must be a consecrated priest. (But even the Catholic recognizes exceptions in case of emergency, just as we do!) But have we really maintained Luther’s understanding of “ordination”? Or—as our discussion of the young ministers disclosed—has the idea of the “consecration of Priests” slipped into Protestantism?

In short, Pastor, are you a Protestant?

Pastor: Johnny, now it’s high time to call a halt.

Steffen: You’re entirely right. Of course, I didn’t mean you personally.

End

Final word of the editors of Kirche und Mann to the reader: Pardon me—are YOU a Protestant?

Indian Summer

Turn off the news, sit back, and reflect on your summer vacation. The whole secret of enjoying vacations lies in knowing when to do it. Of course only a tyro would try to enjoy a vacation while he was enduring it. Some unusual friends of ours drove twelve thousand miles in eight weeks with three talented, inquisitive, precocious children, camping as they went. This tour de force of togetherness presumably had the classic quality of Men Against the Sea (though I believe the Bounty’s boat became less crowded as it lost passengers). When these folks can bring themselves to talk about their trip their enjoyment will begin. You know what you had to go through this summer: traffic, heat, expense, gnats, sand, expense, rain, whining children.… You can imagine how unnerved a vacationer could become by expecting to enjoy a day of combat behind the wheel or a night of fatigue on a camp cot designed to give new meaning to the phrase “sacked in.”

No, the time to enjoy vacations is two to three months after they are over. While the sales manager is explaining the new line let your mind glide back to that lake. Your line isn’t snagged in lakeweed, and the one respectable bass that you caught is just nibbling.…

I had anticipated my last vacation with more foreboding than usual: the camp was a thousand miles away and situated in the north woods. You know what civilized man can expect when he flings away centuries of culture and leaves power steering for pre-plumbing primitivism.

But at the end of the impassable road I found a modern camp, a cabin with all the luxuries of civilization, and superlative Christian fellowship.

Now I remember the friends, the fireplace, the northern lights, and the rainbow. Especially the rainbow. It was evening, the rain was over, no skyscrapers cut off the view, no smog dimmed the glory. A vast double bow arched the whole firmament. Mirrored in the lake, it became a perfect orb of light, like the rainbow around the throne. In the stillness I knew a journey to wilderness was wisdom, not mere conformity.

The world of the Wall and the Bomb is still circled by God’s sovereign promise, kept by his longsuffering for his purposes of grace. Turn on the newscast, but don’t forget the rainbow.

Explore Attic And Arctic

Deep gratitude for … the August 31 issue speaking for Christian education.

I want our children to have a vital, constant companionship with Jesus Christ, plus the finest intellectual training available.…

Christians should take up the test tube, the microscope, and each tool available with the confident joy of a child exploring each nook of his own home. Someone may tell the child that a ghost is in the attic, and a foolish child will be denied the joys of attic treasures in spite of his parents’ insistence that no ghost is there.

If we truly fear to learn, we have denied our faith.

Bethesda, Md.

Hardly an issue arrives which does not stimulate and enrich my thought. The Christian education issue did so to an unusual degree, particularly through Traina’s “The Bible in Christian Education,” the lead editorial—“The Crisis in the Church Colleges,” and the excerpted panel discussion, “Christianity in Higher Education”.…

For several years I was dean and instructor in a Bible college. I found there a very fine biblical emphasis and thorough program of Bible study. Most of the students appreciated this and profited by it. But in this group I found very few who had any sense whatever of the value or importance of “secular” learning.… Literature, history, and similar courses were necessary evils, to be avoided as far as possible in favor of the Bible and Bible-related courses.

In Christian liberal arts colleges, on the other hand (at least in those with which I am familiar), there is sometimes a tendency to regard Bible study as a kind of spiritual duty which is nice to do, but which, when necessary, can be dispensed with without too much loss. So, when schedule conflicts arise, the first thing which some students suggest dispensing with is their Bible course (while piously proclaiming their reluctance to do so).

How can Christian young people be brought to realize that it is not a question of biblical or secular knowledge, but of biblical and secular knowledge, both of which are indispensable to a Christian who desires to function effectively and meaningfully in today’s world? This, it seems to me, is a deep-seated problem in motivation.…

Bryan College

Dayton, Tenn. Dean

The timely comments by Dr. John Brobeck (“Christianity in Higher Education”) should be seriously studied by all evangelical Christians. My own experience at three large universities has almost exactly paralleled that of Dr. Brobeck: The evangelical Christian position has virtually no influence in the university community. I think Dr. Brobeck shows exceedingly wise insight into this problem when he so aptly states that if this situation is to be remedied, it must be attempted first by the Christian community.…

It is to be hoped that evangelical Christian leaders in particular will give careful consideration to his suggested solutions and place their shoulders to the wheel.

LERNER B. HINSHAW, M.D.

School of Medicine

University of Oklahoma

Oklahoma City, Okla.

I wish to thank you for the article, “Christ and the Leaderless Legions”.… It is interesting, relevant, biblical, and sound theologically.…

Millington, Md.

Song Of Songs

Thank you very much for the sane and timely article by Robert Laurin on “The Song of Songs and Its Modern Message” (Aug. 3 issue). It seems to me quite timely [in view] … of the recent edition of The Amplified Old Testament. Its translators have taken some lamentable liberty with their personal interpretation of the Song of Solomon. It seems quite incongruous … for the translators to place such an interpretation in the text in such a way as to make it seem the only true and desirable one. As Mr. Laurin has pointed out, the drama of Solomon, the Shulamite maiden, and her country lover is only one of several interpretations held by evangelical scholars.…

Mountain View Baptist Church

Corvallis, Ore.

While I do not take a stand against sex in marriage, I realize that there is another side to the question, which our Lord commanded.

There is a verse in Ecclesiastes which tells man to “err thou always in her [a wife’s] love,” and another which says, “Walk in the ways of thine heart, and in the sight of thine eyes, but know thou that for all these things God will bring thee into judgment.”

Is there a conspiracy among the Christian magazines—Moody Monthly, Eternity, The Sunday School Times, and CHRISTIANITY TODAY—to present an elastic code of morality? All these magazines have recently glorified sex in marriage, and made it honorable and wholesome.…

As lovers of the Book, I believe that we would … agree that if sex is necessary because of the prevalent fornication, that there must be some restraints; and that marriage limits sex from promiscuity to partnership; from “continually” to continence “for seasons”; from concupiscence to child-bearing; “as being heirs together of the grace of life.” If there were no constraints, how could one keep himself when the other partner is absent, or sick, or otherwise unavailable?…

Berlin Bible Church

Narrowsburg, N.Y.

To Tell A Secret

I appreciated Dr. Harold Lindsell’s Christian-hearted book review of Frank Buchman’s Secret (Aug. 3 issue). He says the “secret” is obscure in the book. I disagree.…

Because of this Lutheran pastor’s message to me as a Penn State freshman, I am now at work in the evangelical wing of the United Presbyterian ministry, digging deep in the Word of God he loved.

North Presbyterian

Pittsburgh, Pa.

To Him It Is Sin

The article on “Christian Depression” (News, Aug. 3 issue) was thought-provoking. Dr. Busby therein refuses to see that the depression of certain students at Moody Bible Institute was caused by “something wrong in their spiritual lives.” Contrariwise, his analysis is that “the truth was that they were often going without adequate sleep, or food, or protection in bad weather.”

Are these really two different matters? Is not refusal to obey God’s natural laws an act of disobedience and therefore a spiritual problem? In fact, is it no longer true that “to him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17)?

Christian and Missionary Alliance

Cambridge Springs, Pa.

Karl Barth And The Bible

Regarding the statement of Markus Barth (Eutychus, Aug. 3. issue) that his father “has never said … in his Dogmatics … that the Bible does err”: What about the following, quoted from Vol. I/2, pp. 528f. of the Church Dogmatics (Edinburgh: T. and T. Clark, 1956): “… The prophets and apostles as such, even in their office, … were real, historical men as we are, and … actually guilty of error in their spoken and written word”?

Liverpool, N. Y.

North Of The Border

I must confess that I was a little irked by the statement about the activities of the Baptist General Convention of Oregon-Washington with regard to Baptist Churches in Canada (News, Aug. 3 issue). As a member of the executive board of our convention … let me say that no effort has ever been made … to lead existing churches into our work. Those churches which cooperate with us do so on their own initiative. The churches that have been “planted” are in areas with no Baptist church, and from which a cry for help has come.…

In due time churches from Western Canada will be able to seat messengers to the Southern Baptist Convention as the call of the lost looms higher in importance than relations with other Baptist bodies.…

Northtown Baptist Church

Spokane, Wash.

Knight Of The Faith

Your contributing editor from London, Philip E. Hughes, is to be commended for his rightness and clarity (Current Religious Thought, July 6 issue). He presents the Protestant view of the ecumenical effort currently being made by my Church—the Roman Catholic—as he sees it, without fear or favor.…

In another place (News) you advert to the “new look” of Martin Luther in Roman Catholicism. This to me is one of the most hopeful signs in the current ecumenical movement. Many of us see him now as a veritable “knight of the faith” along with Sören Kierkegaard last century—yes, and with Robert Browning of Hughes’ own London. The difference is, of course, that both the latter rebelled against any and all institutional churches precisely as the Quakers—those truly godly individualists who continue to do great good in their ministry of active good will among us—rebelled in the seventeenth century against the “meeting-houses.” The Church and individual Christianity, however, are alike essential in their differing ways of witness to the fact that the Lord Christ commands all of us.

Athens, Ohio

Concerning Trinity

In reply to the Rev. Frederick Hammond’s letter (Aug. 31 issue) concerning Dr. Hughes’ May 11 “Review of Current Religious Thought,” I wish to state that the “Episcopal clergyman’s” letter was originally printed in the Episcopal Evangel, the official organ of the Episcopal Diocese of Montana, and was reprinted with their permission in Trinity magazine with proper credit afforded the source.

Trinity could hardly be considered as published by a “group of dissidents of St. Mark’s parish” since most of the publishers have never seen St. Mark’s parish.

The staff of the magazine are primarily Episcopalians. All of them are Christians and members in good standing in their particular denominational affiliations. To the best of my knowledge, none of them have any connection with St. Mark’s church, Van Nuys, at this time.

Certainly Trinity has no connection with the Episcopal Diocese of Los Angeles, and would not be officially recognized by that diocese. It is not specifically an Episcopal publication, but a Christian publication, published by an interdenominational society [which is] presided over by the Rev. Robert Harvey, vicar of St. Michael’s Episcopal Church, Ridgecrest, California, and Dean of the Deanery of the Diocese of San Joaquin.…

[This should] correct the confusion concerning CHRISTIANITY TODAY’s supposed error, and also the Rev. Hammond’s misunderstanding of the background of Trinity magazine.

Executive Secretary

Blessed Trinity Society

Van Nuys, Calif.