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^^^=THE SOUTHERN^^=
PRESBYTERIAN ••• JOURNAL- ••
A Presbyterian monthly magazine devoted to the statement^ defense and- propagation of the Gospel, the faith u-hich was once for all delivered mito the saints.
Volume I — Number 1 MAY 1 942 Yearly Subscription $1.00
OUR SOUTHERN PRESBYTERIAN BANNERS
By Rev. WUliom Childs Robinson. D.D.
THE TRIUMPH OF INCLUSIVISM
By Rev. E. Edwin Paulson. S.T.M.
CHRIST'S WORDS ON WAR AND PEACE
By Rev. Robert F. Campbell. D.D.
THE CHURCH AND WAR
By General Douglas MacArthur
WHY GO ON?
By Rev. Samuel McPheeters Glasgow. D.D.
A UNITED CHURCH By Rev. D. S. Gage. DJ).
THE FEDERAL COUNCIL
By Rev. Daniel Iverson, D.D.
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THE SOUTHERN PRESBYTERIAN JOURNAL
THE SOUTHERN PRESBYTERIAN JOURNAL
PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY
Rev. Henry B. Dendy, D.D., Editor Weaverville, N. C.
Rev. Snmucl McP. Gl..sgow, D.D. Rev. Robert F. Gribhle, D.D.
Mr. Charles C. Dickinson, Chairman Rev. Samuel McP. Glasgow, D.D. Mr. S. Donald Fortson Rev. R. E. Hough, D.D.
Mr. Benjamin Clayton
Rev. Wilbur Cousar, D.D.
Rev. John Davis
Rev. Graham Gilmer. D.D.
Mr. Tom Glasgow
Rev. J. D. Henderson, D.D.
Rev. Daniel Iverson, D.D.
CONTRIBUTING EDITORS
Rev. Edward Mack, D.D. Rev. Cecil H. Lang, D.D.
BOARD OF DIRECTORS
Henry B. Dendy, D.D. T. .\. Painter, D.D.
ADVISORY COMMITTEE
Rev. John W. Carpenter, D.D. Rev. John Scott Johnson, D.D. Rev. Wil R. Johnson, D.D. Rev. Robert King, D.D. Rev. Joseph Mack Rev. A. R. McQueen, D.D.
Rev. Wm. Chllds Robinson D.D. Rev. John M. Wells, D.D.
Rev. John R. Richardson, D.D.
Rev. Cliarlton Hutton
Mr. T. S. McPheetcrs
Dr. L. Nelson Bell, Sec'y-Treas.
Dr. S. B. McPheeters
Judge C. Ellis Ott
Rev. Walter Somerville
Major Calvin Wells
Rev. R. A. White, D.D.
Rev. Twyman Williams, D.D.
Rev. Edgar Woods
APPLICATION FOR ENTRY AS SECOND-CLASS ^L^lTTER IS PENDING
EDITORIAL
WHY?
Why The Jourx.al at this time?
This question has been asked and it justifies a specific reply. The interesting thing, however, is that it has been asked by only a few of the hun- dreds who ha\e sent in subscriptions. To many, the answer is obvious, and their response has been enthusiastic.
However, there must be clear justification for the time, effort and financial outlay involved in such an undertaking, and we hope now, and in the coming months, to show that such justification exists.
The J0URX.A.L has been contemplated for a long time. Si.x years ago a meeting was held to discuss its launching. Events of the past twelve months have convinced us that this is a necessary task which can no longer be delayed. This move- ment is therefore not the result of hasty action; it comes as the result of concerted prayer, thought, and work.
The civilization of which we are a part is perched precariously on the edge of an abyss. This is obvious to all, whether in or outside of the Church. The tragedy is that, in part, the Christian Church is to blame.
It is to blame in so far as it has left its God- given task of preaching the Gospel of salvation from sin through the Lord Jesus Christ.
It is to blame in so far as it has turned from faith in, and the preaching of, the Bible as truly and wholly the Word of God, condoning preach-
ing and teaching calculated to question or destroy this precious faith.
It is to blame where it has substituted for the Gospel of redemption u programme of social reform.
It is to blame to the extent to which it has stepped out of its spiritual role, to meddle, as the Church, in political and economic matters and affairs of State.
It is to blame where, as has so often been the case, the Gospel message has been diluted and made pleasant to the taste of unregenerate man; denying the fact of, and the heniousness of sin, and the certain doom of the unrepentant sinner.
But, despite these failures of the Church, a re- turn to a faithful ministry of the Truth can yet, by the power of the Holy Spirit, provide the spiritual and moral stamina which is essential for world stabilization. To this spiritual awakening and revival The Journal is dedicated.
The Rev. Samuel M. Shoemaker, rector of Cal- vary Episcopal Church, New York City, for many years a prominent leader in the Oxford Group Movement, in turning from that "periphery- religion" and preaching a manifesto against the "Golden Rule religion of humanism," calling his people back to the old Gospel, had this to say in his now famous sermon of last October 19:
"I have a deep and growing conviction that what passes among us in these days, for Chris- tianity is very thin stuff, very remote from the original to which we are always going back in our minds to adjust our compasses. I believe that the
THE SOUTHERN PRESBYTERIAN JOURNAL
whole modernistic trend in religion, instead of getting us free of the accumulated encumbrances of generations and bringing us back face to face with the simple realities of Christ, is another en- cumbrance, another false steer, another path awa\ • from realit\- instead of a path toward it. Some of us have never caught original Christianity by the hem. For original Christianity began with the an- nouncement of something that God had done, something that God Had given. It was wholly supernatural, not so much in the sen>e of the miracidous accompaniments to it, but in the sense that it was itself a great miracle, because only God Himself could have created it. Original Chris- t'anity, true Christianity for all time, is not a matter of man reaching down to find man ; not a matter of man trying to live up to a moral code which he believes pleasing to God, but of man re- sponding with his whole nature to the mercy and kindness of God."
Our Southern Presbyterian Church has not e caped these tendencies to change the Gospel mes- sage to another gospel. We believe the great ma- jority in our Church still love the story of God's redeeming love and power, want to preach it, want to hear it, and want to know it is being taught in. our insatutions. However, there are f\iiipto":s to prove that thi-; attitude is not unanimous.
'J'he underlying and fundamental is^ue is the integrity of the Scriptures. This integrity is aii essential foundation of Christian faith and li\ing. ' Da\ id says, "H the foundations be de.stroy-ed, what can the righteous do?" Attacks on the Word of God, direct or veiled, because of their ultimate effect in destroying faith, are in eitect attacks on the Lord Himself. Germany today is living proof of the devastating effect of destructive criticism. Faith cometh by hearing the Word of God, and this faith brings individual and national right- eousness.
In taking this position we concede full latitude for difference of interpretation. For instance, men of equally deep piety and scholarship may differ on many interpretations: baptism, the return of the Lord, etc. But, we are unwilling to admit that a man has the right, in "interpreting" the facts of Scripture, to eliminate them from the realm of fact and place them in the category of fiction or error. This is not interpretation but presumption at its worst.
One of the symptoms of the underlying disease is misapprehension as to the mission of the Church. The Federal Council has caused confusion and re- sentment by constant meddling, in the name of the Church, in economic, political, social and racial matters, and in the affairs of State. There is in- controvertible evidence that prior to our entry into
the present war this organization used every avail- able means to hamper the efforts of our Govern- ment to prepare for the conflict which seemed in- evitable. Now that we are in the war, this same C(juncil is already preparing the terms of peace which it propo:es to foster. Little wonder that some turn iioni the Church in distress and even resentment.
The desire for union is, we believe, another symptom of the present misunderstanding of the mission of the Church. The union about which Christ prayed in John 17 was a union of kindred spirits. L^nion on any other basis is not union but mesalliance not sanctioned by God. To be specific, union with the Northern Church under existing conditions \vould not be union, it would be absorption, with our individual testimony as a Church gone, with our agencies disrupted, with the control of our Church destiny taken from our hands, and, in the long rtin, certain grievous heart- ache and disunity. The proper sequence, outlined by James, is still the right sequence, "First pure, then peaceable."
The Jourx.al knows tliat a critical spirit can- not win those who take the opposite position. But it does believe that a clear presentation of issues involved can be used, by God's blessing and help, to keep our Church true to, not only her historical po^ition, but also to the path God wants us to walk today. Let us preach the Gospel in season and out, knowing that it is still the power of God unto salvation to all who believe.
Brethren, pray for us. Help us maintain this goal and this spirit by sending us articles or short incidents calculated to increase our love for our Lord and His Word, and our effectiveness in serving Him. — -L.N.B.
Hath God Spoken? If So, Who Should Interpret His Word, Himself Or Satan?
'"I'ea, hath God said, Ye shall not eat of every tre:' of the garden.'" These words constitute the iirst step in the temptation of Satan to our first parents which resulted in their sin and fall and brought all mankind into an estate of sin and miserw Let us notice that he does not begin Avith a direct frontal attack on God's spoken Word. He lea\-es that , for the next logical step. First he would sow the seed of doubt, "Yea, hath God said. Ye shall not eat of every tree of the gar- den .''" One can see the cynical sneer on his face and h"ar the insinuating intonation of his voice as h;s diabolical spirit, coming in the giu'se of one witli superior knowledge and a would-be friend,
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THE SOUTHERN PRESBYTERIAN JOURNAL
says: "O, yes? Did he really tell you a thing like that?" Receiving a positive answer from Eve that God had thus spoken, he then openly accuses God of lying and of seeking thereby to withhold some- thing good from his children, something that they had every right to possess and which would cause their eyes to be opened and they would be like gods. This is Satan's basic principle of temptation today. It is still, "Hath God spoken," and "Did He really say that?" Or was not this rather what He meant? Let us not be deceived, when he thus speaks, for whether he comes as a man in the street; as a voice from the pew or even from the pulpit ; yea, even though he may come in the guise of a learned college or university or even seminary professor, it is the voice of Satan and should be so recognized. His intentions are the same as of old, to wreck that which is dear to the heart of God. His agents may be doing his service unwittingly. This makes them doubly dangerous. As The Sou- thern Presbyterian Journal begins its ministry to our Lord and to His Church we want to go on record as a journal devoted to the statement, de- fense and propagation of the Gospel, the faith which was once for all delivered unto the saints.
We are seeking constructive action to safeguard and foster and propagate the old Gospel of re- demption through the Saviour. We want to aid in the pressing national problems of our day through emphasis on the Bible as truly the inspired word of God, worthy of the trust and love of all. We be- lieve this stand can be taken in humility and in love and that it will commend itself to many.
We believe that the overwhelming majority of our ministers are sound in the faith, but we also feel that in the past they have not had a rallying ground, a place to look for leadership, or a me- dium through which they might find expression of common views.
We believe also that such a paper will commend itself to the membership of our Church who, in the large, love the old Gospel and want to hear it preached and know that it is being taught in our institutions.
We also feel that we need a more vigorous pre- sentation of evangelistic methods, stories of God's grace in souls won for Him, and incidents calcu- lated to strengthen our faith and love and en- courage us to renewed efforts to serve our Lord.
— H.B.D.
In addition to our fine group of Contributing Editors we have a large Advisory Committee, both of which are listed elsewhere in this issue. How- ever, we want every reader to help us make this Journal what it ought to be for the glory of God and the furtherance of His work. We invite your comments and constructive criticisms. We realize our own human limitations and handicaps, but we are praying that God may so guide and direct us that His will may be done in our lives. May we ask that you join us in the prayer that The Journal may be a great blessing to many.?
In addition to our regular Department on Evan- gelism and Personal Work, we want to carry reg- ularly suggestions on the other departments of our Church Program, particularly along the lines of Sunday School and Young People's Work.
At present it is not our plan to carry advertis- ing or syndicated articles, as ours is to be only a monthly journal and our space is so definitely lim- ited.
All our executive committees are going to the General Assembly this year with excellent reports. We have received copies of most of these, as well as other reports going up from the special ad- interim committees. We commend these reports to the prayerful and careful consideration of the Church, but lack of space forbids our printing or further commenting thereon at this time.
We will carry a Book Review Section, under the direction of Rev. John R. Richardson, D.D., Pastor of the First Presbyterian Church, Alex andria, La.
We have received an excellent little booklet of Questions on the Bible, of which Rev. Frank BJ Estes, of Orangeburg, S. C, is the Author. These questions appeared in serial form in The Christian Observer and many pastors are finding it very helpful in Sunday School Classes and with theii Young People. The price is 25 cents and it can be secured from the Author. — H.B.D
THE SOUTHERN PRESBYTERIAN JOURNAL
5
Our Southern Presbyterian Banners
BY REV. WILLIAM CHILDS ROBINSON. D.D.
"/;/ the Name of our God ire ii'ill set up our banners." Ps. 20:5.
"Thou hast ffiveii a banner to them that fear Thee, that it may be displayed beeause of the truth" . Ps. 60:4.
AVhen Scottish Prcsb\ terianism was threatened by Stuart Totalitarianism the leaders of the Church renewed the Covenant signing that hallowed docu- ment with blood drawn from their own veins. Recalling General Leslie from his service under Gustavus Adolphus, they marshalled an army to maintain their covenanted faith. As the blue stocking host gathered flying before each captain's tent was a blue banner with this inscription, "For Christ's Crown and Covenant".
When Hampden C. Dubose returned from the Confederate War he found that the fathers had fallen asleep, that the generation of young men who had escaped the sword has missed a college education, that the theological seminaries were closed that the colleges had lost their endowments, that few were left to lead in public prayer and that the songs of Zion were being sung by mourning women. But through the sorrows of war and the humiliation of Reconstruction, our Church was rich in God. The fathers had lifted their banners in God and the living God in \vh()m they trusted did not forsake them.
In another hour of need, we are seeking to wave the banners which our heroic fathers lifted in the Name of God. Under these banners there have come to our people blessing and increase, power and strength. The God of our fathers is equally potent to-day. He is the all-sufficient God, all- sufficient for Himself and all-sufficient for His people. May His Spirit give us strength to keep these banners waving from every Southern Pres- byterian Bethel, every place in which He hath caused His Name to dwell,: the blue banner of covenanted loyalty to Christ as the only King in Zion, the only Head of His body the Church; tbr^ banner of His holy Word; the banner of the Westminster Standards which testify to His saving grace and sovereign glory; the banner of missions as the mission of the Church.
I. The Redeemer is the only King of Zion, the only Head over His Body the Church. Alexander Henderson used Psalm 110.1 to set forth the truth that CJod had placed Christ at His own right
hand to govern his Church. The Church is subject to Christ alone not to Caesar. As B. M. Palmer declared at Augusta in 1861, God hath given Christ to be Head over all things to His body the Church. I owe allegiance as a citizen to the country and as a believer to the Church. God has estab- lished two governments — Church and State — but neither of these is subject to the other, while I am subject to both and God is over both.
The Church recognizes the Headship of Christ when she accepts the system of doctrine, govern- ment, discipline and worship which He has given her in His Word and obeys His command to add nothing thereto (B.C.O. 10). Likewise when she confines her activities to the functions He has com- missioned her to perform. God has not given to the Church the police functions of the magistrate, but the preaching of His Word, the enforcement of His law, the gathering and perfecting of His saints. The Headship of Christ is recognized in the acceptance of the sufficiencv of the written Word, the architectonic principle of the Scottish Covenants. The Church is (Jod's servant proclaim- ing His revealed will, not His confidential adviser presuming to supplement that Word in either worship, discipline or doctrine. The Headship of Christ is recognized in trying to govern the Church according to the pattern shown in the Mount of Scripture.
Presbyterianism is a system of church govern- ment by courts composed of elders (the presbyters of Scripture) called of (jod through the suffrage of His people. These courts are organized to repre- sent the unity of the Church and to maintain the authority of Christ speaking in His Word. The Presbyterian officers receive their call, their au- thority, their gifts from Christ (Eph. 4).
H. The Bible is the Word of God written, the sceptre of the King, the mouth of the Lord, the rule of faith, life and worship. The Fathers of the Southern Presbyterian Church maintained the in- fallible truth and Divine authority of the Holy Scripture in distinction from those critical views which deny that the Bible is what it professes to be and what our Lord Jesus Christ declares it to be. Our Church has had its part in making the South the Bible belt. In His infinite wisdom God has given this Book to be a lamp unto our feet and where its light illumines the way the freedoms of mankind flourish.
The ver) architecture ut our Presbyterian
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Churches has testified that we have sought to be the Church of the Word. According to the Re- formed Faith, the New Testament altar is in heaven where the great High Priest ministers, and that from this heavenly fount the blessings of the covenant of grace are dispensed by means of the pulpit where the Word is preached and the Table where the Lord's Supper is spread.
The Holy Spirit is the author of saving Faith in Christ and in working faith He uses the instrument of His own forging, namely, the Word He hath inspired. It pleases God by the foolishness of preaching to save, so that faith cometh by hear- ing and hearing by the Word of Christ. Thus, "faith has a perpetual relation to the Word, and can no more be separated from it than the rays from the sun whence they proceed."
III. As the Apostle repeatedly called his readers to observe the pattern of doctrine delivered to them (Rom. 6:17; II Tim. 1:12) so our fathers at their First General Assembly adopted the West- minster Confession and Catechisms as their con- fession of the living God. Our standards recognize a God who is infinite in majesty and eternal in love, a sovereign Father and a fatherly Sovereign. They echo the Saviour's "Father, Lord of heaven and earth." The consistent Calvinism of these standards is a vision of God in His majesty, of the King in His beauty and a consequent sense of our utter dependence upon Him. We depend upon God for truth and in the obedience of faith re- ceive what He has revealed in His Word. We depend upon God for life and history as we state in the doctrines of foreordination, creation and province. We depend upon God for religion, not seeking to construct human religious master- pieces, but worshipping the God who has graciously revealed Himself to Christian faith. Justification by faith alone means that we depend wholly upon the work of Christ for acceptance with God, that He is our Righteousness and that the Holy Spirit hath enabled us to receive and rest upon Him alone for salvation.
Our Confession sees God, the Father, first in creation, God, the Son, first in Redemption, and God, the Spirit, first in regeneration and seeks to give God all the glory of the whole saving process. In words that future events have proven prophetic Professor A. Lecerf of the theological faculty of the University of Paris brought this testimony from a Lutheran colleague to the Edinburg Cal- vinistic Congress: "Our people need doctrine, a strong doctrine. I think God has something in store for His Church, something very dreadful. And because God knows tliat His Church needs a back-
bone. He is bringing her back to Calvinism which is the backbone of Christianity."
IV. In immediate connection with the Headship of Christ, our first General Assembly wrote upon our banner the Great Commission. Go ye into all the world and preach the Gospel to every creature is the great end of our Church's organization and obedience to it is the indespensable condition of our Lord's promised blessing. Missions is the one grand comprehensive object a proper conception of whose vast magnitude and grandeur is the only thing which in connection with the love of Christ can ever sufficiently arouse the Church's energies and develope her resources, so as to cause her to carry on with the vigor and efficiency which true loyalty to her Lord demand, those other agencies necessary to her internal growth and efficiency. The Southern Presbyterian Church is a missionary society and every member is a member for life of that society.
God has so blessed this banner lifted first by a Church hemmed in by hostile armies that to-day we have more members on the foreign field that we had when we started in the home field. And though many of our missionaries have had to leave under the pressure of Japanese conquest, the seed has been sown and the harvest is certain. It is interesting to notice that our three ministers who have done the most noteworthy social service have been men who most emphatically maintained that missions was the mission of the Church. While they were loyally preaching the Gospel in season and out of season, God gave to Hampden C. Dubose the added privilege of sharing largely in the suppression of the opium traffic, to J. Leighton Wilson to contribute the decisive article which stopped the African slave trade, and to B. M. Palmer to deliver the eloquent civic address which crushed the Louisiana lottery. As these fathers of the Southern Presbyterian Church administered in the Church the task which the Founder laid upon the Church, God gave them the added privilege of accomplishing noteworthy things as citizens. They did not confuse the two distinct spheres in which men ought to serve the one God.
As my distinguished predecessor Dr. R. C. Reed well said, the Church is an institution that did not originate in the will of man and that does not exist to further ends determined by the will and wisdom of men. "Its mission is to promote the glory of God and the salvation of men from the curse of the law." "The Church is an organization of which Christ is the Head and King, it can speak only what He has commissioned it to speak."
May the God of all grace give our feeble hands strength to hold aloft the mighty banners which the Fathers of the Southern Presbyterian Church lifted in the Name of our God!
THE SOUTHERN PRESBYTERIAN JOURNAL
7
The Triumph of Inclusivism
BY REV. E. EDWIN PAULSON, S.T.M.
This significant article by Mr. Paulson is a reprint of the article published in Christianity Today {Fall Number 1941). // has been included in this issue because of the belief that it "gives in calm and dispassionate words the story of the declension in faith of a sister Pres- byterian Church" and that it indicates "a current trend" in other Presbyterian churches.
For more than a quarter of a century a fierce struggle raged within the Presbyterian Church. Unfortunately the issues involved in this conflict have not yet been understood by the rank and file of either the ministers or laymen in our Church. As in the case of political conflicts the real issues have been largely obscured behind personalities so that attempts have been persistently made to prove that this controversy was due to the presence in the Presbyterian Church of a narrow-minded and in- tolerant group of men. Instead of examining critically the ideological basis for this difference, it was charged that members of the protesting groups were suffering from temperamental idiosyn- crasies, introversion and other personality malad- justments. Today many of these men are either dead or they have left our Church.
Some members of the Presbyterian Church will rejoice because these so-called trouble-makers have been expelled. They were regarded by certain indi- viduals as diseased limbs for which there was no cure but amputation. However every serious stu- dent of current church history knows that the issues involved in this controversy are yet to be settled. No real problem has ever been solved by clearing the church of one group of "protestants." This condition of "all quiet on the theological front" is certainly not an indication that all is well within the Presbyterian Church. It is in fact an ominous sign, for it indicates that many men who know the issues involved in this controversy have been willing to subscribe to a policy of appease- ment, which may or may not insure some kind of ignominious "peace in our time."
For the purpose of clarity it will be necessary to review the issues involved in this conflict and to note how one form of policy triumphed over another. The basic issue may be stated in two words: Exclusivism vs. Inclusivism. On one side were arrayed those who understood Christianity to be a religion which in its very nature is and must continue to be an exclusive one ; on the other side were grouped those who felt there was room in the Church for all shades and varieties of opinion with respect to the Christian faith. The question was not whether one belonged to the Old or New School of Calvinism, although some believe that the con- flict had its beginning in that struggle. It was rather
a struggle between those who endorsed the five points of faith, set forth by the Assembly of 1923, as the absolute minimum doctrinal basis for evangelical Christianity, and those who by either adhering to or by tolerating the tenets of the Auburn Affirmation, showed that they refused to be bound by any objective standards of faith. We must remember that the Church was tending to become an inclusive one long before the advent into positions of prominence of the men who struggle heroically to prevent further lowering of the doctrinal standards of the Church. Dr. J. Gresham A'lachen used to say that he was not the cause of the struggle in the Church, but that he was merely an occasion. While he was often re- ferred to as a trouble-maker, this was just as unfair as it was for Ahab to call Elijah the troubler of Israel. Just as Ahab and his associates, who forsook the faith of their fathers, were the real troublers of Israel, the proponents of a broad inclusivism were and are the real trouble-makers in the Pres- byterian Church.
As we look back on these past few years, it be- comes increasingly evident that Inclusivism has triumphed even beyond the fondest hopes and ex- pectations of its advocates. This victory for the proponents of Inclusivism has resulted, among other things, in the expulsion or voluntary exodus from our Church of many conscientious men and women who love the Lord Jesus Christ in sincerity. Such fearless defenders of historic Christianity have been objects of scorn and derision, but history must honor them as those who dared to place principles in precedence to policy, valuing the praise of God above the praise of men.
Many ministers remained within the Church be- cause they felt that they could not desert thousands of true believers who did not, and perhaps could not, grasp the full significance of the subtleties of theological controversy. Others of us have not seen our way clear to take a stand that would divide congregations already too weak to carry on work effectively. Perhaps still others have been unwilling to pay the full price which adherence to convictions would have demanded of them. Many valid reasons can be given for remaining within the church: not one can be adduced, however, in favor of cowardly silence when conditions within the Presbyterian
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THE SOUTHERN PRESBYTERIAN JOURNAL
Church demand both vigorous protest and cor- rective action. The sad thing is not that we have remained within a Church which has sinned grievously, but that we have been content to re- main silent and have been willing to subscribe to a policy of appeasement which in the end must inevitably rob us of strength of character and any distinctive Christian testimony.
As the dangers of "Inclusivism" have become in- creasingly apparent, the present writer has waited patiently but in vain for strong protests and warn- ings from nu'nisters of reputation and unimpeach- able standing in our Church. Voices have been strangely silent that promised years ago to proclaim with unusual brilliancy and clarity the whole coun- sel of (lod. It is because of this absence of protest from other and far more qualified sources that the present writer feels impelled to set down his own convictions in utter frankness. There is certainly grave cause for disquiet in the situation which con- fronts us today, either as ministers or as laymen. Our Church, which in the past has been a creedal one glorying in its virile and logical theology, has granted the highest honors and most important offices to several men who signed the infamous Auburn Affirmation, a document which virtualh nullifies all objective standards of faith. It would be interesting, if it were not so sad and pathetic, to note that this happened at the May General As- sembly but that it was not until September that an editorial dealing with this vexing subject finally appeared in the "conservative" weekly of our Church. In other words a battle that should have begun in May appeared in the form of a lame skirmish in September.
It is not the purpose of the present writer to pass judgment upon the status of our Church, whether it is officially apostate, as some claim, or whether it has remained essentially sound, as others think. 'I'he objective of this article is simply to show a few of the practical problems with which .a con- scientious pastor is confronted in a denomination which has become doctrinally inclusive. It is true that no one in our denomination is in any direct way hindered in preaching the Gospel. Because this is so, some will say, "What is so important about all this? There are many outstanding preachers of the Gospel left in our Church. Why are you not satisfied to do as they are doing?" To such rationalizations one might be tempted to give a variety of answers. Conservative Calvinists and premillenarian dispensationalists are unquestionably allowed free course in preaching the Gospel in our Church : equal privileges are afforded those who do not proclaim the vicarious atonement but who preach pleasant-sounding moral essays and a form of sentimental idealism. Does not this appear to be an almost ideal situation: "Behold, how good and how pleasant it is for brethren to dwell together in
unity!" Truly a denomination which has espoused a polic\ of doctrinal latitudinarianism presents an ideal situation to individuals who are Churchmen first and theologians secondly. But to men who are intellectually honest and who are troubled with certain conscientious scruples, it spells a different story. Such men know that it would be next to impossible today to convict an individual in our church courts for preaching and teaching heretical doctrines. A man who would dare to institute charges against another minister on doctrinal grounds would only be committing ecclesiastical suicide. There remains but one thing that might be classified as heres\', and that is a failure to support, the boards, agencies and institutions of our de- nomination. Men who have openly refused to .support denominational agencies have suffered ex- communication. Others who have been critical of the boards and agencies or who have displayed too little enthusiasm for their support have usually been relegated to positions of comparati\e oblivion. The sinister shadow of totalitarianism surely lurks in such practices, proving that when men value any- thing above utter and implicit obedience to the Word of God, they gain not the freedom they an- ticipate but a character-deadening, soul-destroving bondage.
In an inclusive Church faithful pastors frequently find themselves in strange predicaments. Let us suppose that such a pastor has taught his people over a period of years to love the Bible and all its essential doctrines. A family in his parish finds it necessary to move to another place, and so they come to ask him for his recommendation of a church in the new community. This pastor is in- tensely interested in the spiritual well-being of each member of his family: he is also thoroughly acquainted with the preaching and program of the Presbyterian Church in the city to which they are going, and knows, beyond a shadow of a doubt, that a positive presentation of the Gospel is not now being given there. As a faithful shepherd, he is therefore constrained to advise his own people to attend the church of another denomination. Of course a pastor who gives his people such counsel will be regarded by some as being deliberately dis- loyal to his denomination. But this is not true. Because he is deeply concerned about their con- tinued spiritual growth, he must place loyalty to the Word of God far above allegiance to his own denomination.
Young people frequently come to their pastor to discuss college plans and to obtain his judgment concerning various institutions. In one instance in the present writer's pastoral experience two young people were sent on his recommendation to a Pres- byterian college. These young people had received a thorough grounding in the Christian faith and went to college far better fortified than the ma-
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jority of youth. It was not long before several members of the college faculty called in question the teachings these two boys had received in' their own church. While their pastor might conceivably have been wrong in his teaching, such a claim would actually have constituted an indictment of the faculty of the leading Seminary of the Presby- terian Church where the pastor received his train- ing. One thing is certain: either the faculty of the seminary or the faculty of the college was guilty of teaching error. They could not both be right. When the pastor made a sincere and gracious effort to call the attention of the Church to this condition, he was considered to be overly critical of his brethren in the ministry. He was also in- timidated by the president of the college. Only the grace of God can prevent a man from becoming somewhat bitter when he sees no help forthcoming from those who must realize how momentous the issues involved really are. Later, when other young people came and sought advice, they were recom- mended to a college of another denomination where an intelligent faith in the Bible as the Word of God would not be undermined.
Conscientious Bible-believing pastors are faced with the same perplexing problem when questions arise concerning Summer Bible conferences for young people. For some reason difficult to under- stand, our denominational conferences are too often directed by those who hesitate to sound a positive note as to the need of personal regeneration. To criticisms raised on this score, the retort commonly is that the purpose of such conferences is not to conduct evangelistic services but to train young Christians for service in the church. On the surface this might appear to he a valid argument, but when a pastor discovers the colorless, not to say negative, qualitv of the teaching offered, he must conclude that his young people might better stay at home or be sent to some interdenominational conference where constructive evangelical teachings will be of- fered. Yet such a pastor must pay dearly for his convictions, even being accused of imfaithfulness to the Church which ordained him. By some he may be referred to as queer, critical, censorious, unco- operative and actively disloyal. As a matter of fact nothing could be further from the truth. A minister who takes such a stand is merely exercising dis- cernment and showing real loyalty to the consti- tution of the Church and to his holy ordination vows. To say that such a man is disloyal is equivalent to saying that a man who is loyal to the constitution of the land is unpatriotic and disloyal because he cannot subscribe to the tenets and prac- tices of a certain party that happens to be in power.
Another vexing problem with which a Bible- believing pastor is faced is the matter of supporting the agencies of his denomination. There c:in be no question but that a large percentage of the mis-
sionaries of the Presbyterian Church, both of the past and the present, have been and are men and women of unusual ability, devotion to duty, and high spiritual purpose. The splendid record of Pres- byterian foreign missionary endeavor is convincing proof of this. One would think, therefore, that all . pastors could present the cause of foreign missions without any deadening inhibitions. However a careful study of the facts concerning the present foreign missionary enterprises of our Church soon reveals that even this sacred area of Christian en- deavor has not entirely escaped the blight of Tn- clusivism. Reports from our own missionaries have shown us that union movements have led to danger- ous compromise. One can therefore no longer be assured that money given to the Board of Foreign Missions will all be used for the perpetuation of evangelical Christianity. Exactly the same situation prevails with respect to church endeavors here at home. All these facts must of necessity serve to dampen a minister's ardor for promoting the cause of denominational agencies and institutions. He finds himself in the anomalous situation, where his very loyalty to the theology and constitution of his own Presbyterian Church clashes with his allegiance to its present policies and practices. All the fore- going practical problems must be faced by con- scientious Bible believing pastors who are serving within a denomination in which doctrinal in- clusivism holds sway. If they hold true to their convictions they will be misunderstood and maligned and their advancement blocked hv influential ecclesiastical politicians.
During recent months the present writer has served as a Chaplain in two Army camps. Such work would seem to afford an avenue of escape from those troublesome correlates of doctrinal in- clusivism which must be daily faced in the pastorate. But this has proved clearly not to be the case. Such an Army experience only serves to furnish further evidence of the havoc caused by the operation of the policy of Inclusivism in our Church. This writer is forced to record the fact that the majority of the Presbyterian Chaplains whom he has met are not men who preach the faith once delivered unto the saints. Some of them have openly ridiculed the doctrine of the substitutionary atonement. The result has been that, when joint services are con- ducted at a Post, men hear a strong Gospel message one Sunday and on the next they are forced to listen to a mild moralistic discourse. It is with sincerest regret and sorrow of heart that the present writer feels impelled to testify against men who are otherwise his friends. The issue so far out- weighs personalities, however, that to keep silent is to give assent to such deplorable conditions within our Church.
One conclusion that may be safely drawn from all these foregoing illustrations is that many of the
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Colleges and Seminaries, from which our ministers come, are not faithful to the Word of God and to the Reformed Faith. Any minister who possesses a modicum of theological ability and who has- had a part in examining men who have recently graduated from our Seminaries must acknowledge that the evidence indisputably supports such a generaliza- tion. Do we not have the right to expect our seminaries to instruct prospective ministers as to the true nature of the Church? The Scriptures give ample warning as to the dangers of doctrinal laxity. The Apostle who wrote 1 Cor.: 13 also wrote Gal. 1:6-9 and Phil. 3:18. It was John, who has been referred to as the Apostle of Love, who in his Third Epistle wrote "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed : for he that biddeth him God-speed is a partaker of his evil deeds." These facts of Scripture are fully sub- stantiated by the facts of Church History which prove decisively that whenever the Church has com- promised on essential doctrines, it has in large measure lost its spiritual power and purity of life.
Advocates of a policy of appeasement have re- fused to face realistically the facts of Scripture and of history, showing by their very actions that they are either oblivious or indifferent to the grave dan- gers now besetting the Church. How vain it is to talk about church union and to seek for a larger denomination in the face of conditions bordering upon apostasy! The parable of the mustard seed furnishes a telling illustration. From a very modest beginning, like unto the mustard seed, our Church has become a great tree, harboring within its spreading branches a large variety of birds. These birds build their nests in its spreading limbs and apparently dominate the life of the tree. Thus today the Presbyterian Church, with the complete triumph of Inclusivism, harbors within its spread- ing branches groups and individuals who are out of
sympathy with or actively hostile to its historic po- sition and creed and as such have therefore no organic connection with the source of its life. Like the fowl in the tree they partake of its shelter and are afforded protection by its abundant foliage. They feed upon the fruits and glory in the culture of our historic faith, but at the same time they are seeking to destroy the roots which are the source of its very life and strength. By a systematic spread of subversive teachings they are creating a spiritual dryrot that will in time leave the Church a hollow trunk, unable to withstand the force of totalitarian storms which are raising havoc with es- tablished institutions the world over.
Let us not forget that this problem is basically theological. The triumph of Inclusivism has made our great Church, which once gloried in the virile intellectual, moral and spiritual theology of the Hodges, Warfield, Wilson, Vos, Patton and Machen, the nurturer of a theological hodge-podge of Modernism, Buchmanism, Barthianism, subjec- tivism and sentimentalism. There was undoubtedly a prophetic note in the words of Doctor J. Gresham Alachen when he told his students that it would be necessary for someone to appear who would redis- cover the Gospel in the Presbyterian Church. At that time this must have seemed a very extreme statement, but experience and study have led us to believe that the beloved Doctor may not have been so far from the truth. Few thinking men will deny that the strength and vigor of Presbyterianism have resided in its thoroughly logical and Biblical theol- ogy. Modern exponents of Inclusivism either deny or disregard the truths which have made our Church great. People who attend Presbyterian churches today will in all probability learn little of Calvinistic theology, but worse than that they will often hear no truly evangelical preaching. The Lord of the Church alone knows what will be the final outcome of this lamentable condition.
Churchmen At Sea
Some three hundred and seventy-five delegates recently attended a conference at Ohio Wesleyan University under the au.'5pices of the Federal Council of Churches. Representing many different denominations the group sought to chart a course for the time at the end of the war. In general, the destination apparently in mind is one of inter- nationalism, collectivism and materialism. We do not esteem the ecclesiastics in this conference very good guides. Representing groups which have been utterly unable to accomplish even the most simple kinds of unity, they seem hardly fitted to draw the blueprints for a world organization. They may swing the top crust of confere:ice-going church-
men, but we doubt if they make much impression upon the rank and file of church-going Christians. We judge they look for a totalitarianism, only, of course, one to their own taste. A quoted statement describes "a duly constituted world government of delegated powers: an international legislative body, an international court with adequate juris- diction, international administrative bodies with necessary powers and adequate international police forces, and provision for enforcing its world-wide economic authority." This sounds like pacifism gone belligerent; the Sermon on the Mount "with teeth in it," and the Gospel at the point of a gun, all managed by Protestant churchmen who have never been able to manage their own churches.
— The Presbyterian.
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Christ's Words on War and Peace
BY ROBERT F. CAMPBELL. D.D.
"He beareth not /lie sivord in vain." (Romans 13:4.)
"Put up again thy sword into its place; for all thev that take the sword shall perish b\ the sivord." (Matthew 26:52).
When Paul declares in the first of these texts, "He beareth not the sword in vain," he is speakin^i of the civil ruler. He says that God has armed the civil ruler with a sword, and that in the proper use of that sword he is a minister of God to punish evil and evil-doers and to protect men of good- will, implying also the protection of the state, its citizens and their rights against those who are bent on injury or destruction.
Peter's Sword Against Caesar's
In the second text Christ is speaking of the sword, wielded not by the civil ruler, but by an individual who draws it in resistance to the civil authorities. This is clearly seen, if we consider carefully the circumstances under which the words were spoken.
Serious charges had been brought against Jesus, that He had declared He would destroy the temple and abrogate the law of Moses. And so an order had been issued by the chief priests and elders of the Jews for His arrest. Remember that the Jews and their land were at this time under the jurisdiction of the Roman Government. It was the policy of this government to allow the subjugated nations to make and administer their own laws under restrictions imposed by the Emperor. This was true of the Jews in the sphere of their ecclesiastical laws and religious customs. Under this provision, authority was granted to the chief priests and rulers to enforce their ecclesiastical laws through lightly armed men, known as the temple police. But all this under the close super- vision of the Roman Government.
Hence it was that the temple police who were sent to arrest Jesus were accompanied, as John tells us in his Gospel, by a band of Roman soldiers under their captain. It appears, then, that the arrest was made under this double authority of Jerusalem and Rome. When they approached to arrest Jesus, the ardent and impulsive Peter drew his sword and cut off the ear of one of the servants of the high priest.
Then it was that Jesus rebuked Peter, saying, "Put up thy sword again into its place ; for all they that take the sword shall perish by the sword."
Now, in the light of these facts, what did Jesus mean by this rebuke.? His meaning has been well
summarized by Bishop Porteus: "We are not to infer from this reproof that the use of the sword in self-defence is unlawful ; but that the use of it against the magistrates and ministers of justice, which was the case in the present instance, is un- lawful. It was meant also to check that propensity, which is but too strong and apparent in a large part of mankind to have recourse to the sword on all occasions, and more particularly to restrain private persons from avenging private injuries, which they should rather leave to the magistrate or to God. In all such cases, they who take the sword unjustly and rashly, will probably, as our Saviour here forewarns, perish with the sword ; with the sword of their adversary, or of the magistrate."
Render Unto Caesar His Dues
In the light of this interpretation it is easy to see that the teachings of the Apostle Paul in the thirteenth chapter of Romans are in perfect accord with the teachings of Jesus.
Remember that when the question of obedience to the Roman Government in the paying of taxes was raised, Jesus had said. "Render unto Caesar the things that are Caesar's, and to God the things that are God's." In yielding to the arrest, even when there was no just cause for it, and in re- buking Peter for resisting, Jesus was rendering unto Caesar the things that were Caesar's, as He did in submitting to the judicial trials that followed.
If you or I should be accused of some breach of the law, of which we were entirely innocent, and officers of the law were sent by those in au- thority to arrest us, we should not be justified in resisting arrest. Our duty would be to render unto Caesar the submission due to Caesar, as Jesus taught and as Jesus did.
Paul tells us that we are to render submission, "not only because of the wrath, but also for conscience's sake" ; that is, not only that we may escape the wrath of the civil government for our disobedience, but also that we may have a good conscience in the sight of God, who commands us to obey.
Misapplication Of The Lex Talionis
As Bishop Porteus says, Christ's reproof of Peter had two purposes: First, to warn us against resisting officers of the law. And, second, to warn us against taking the law into our own hands to avenge personal injuries by the use of force. This is a key to that saying of Christ's in the Sermon on the Mount : "Ye have heard that it was said
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An eye for an eye, and a tooth for a tooth ; but 1 say unto you, Resist not him that is evil ; but who- soever smiteth thee on thy right check, turn to him the other also."
This, as you know, is a quotation from the Law of Moses (Exodus 21:24), which Jesus said He had come not to destroy but to fulfill. It was addressed to the administrators of justice, and is a figurative way of saying that the penalty inflicted should be in proportion to the seriousness of the offence. It is a sound principle, and a wise pro- vision against penalties that are either too light or too heavy.
But the Scribes and Pharisees taught that this law justified personal retaliation in kind for pri- vate injuries. They defended such a procedure by misapplying to private action what was given as a guide to the administration of public law.
This provision of the IVIosaic Law still stands as a rule for the public administration of justice. It does not forbid but directs the use of force by the civil government in the infliction of penalties.
Exchanging Garments For Swords
It is remarkable how little Jesus iiad to say about war. He uses the word on only two occasions, and one of these in a parable or illustration (Luke 14:31-32.) The other occasion was in His prophetic address to His disciples a few da\s before His crucifixion, as recorded by Matthew, j\Iark, and Luke, in which He foretells "wars and rumors of wars."
Jesus was born and lived His entire life in a period of unprecedented peace, the Pax Romana, or Roman Peace, as it was called. It began with the victory of Octavius at Actium, 31 B.C., and lasted till the destruction of Jerusalem by the Ro- man army under Titus, A.D. 70, a period of 101 years.
It was of this that Milton wrote in the Hynm of Christ's Nativity:
"No war, or battle's sound Was heard the world around, The idle spear and shield were hi^U up-liiing; The hooked chariot stood Unstained with hostile blood;
The trumpet spake not to the armed throng."
But Jesus warned His disciples that this era of peace was soon to be succeeded by a succession of "wars and rumors of wars." War implies weapons of war. And it was because of this that He said, "He that hath no sword, let him sell his garment (cloak) and buy one." That is, he will be called on by the government under which he lives and to which he owes allegiance to enlist and fight, and in order to get weapons with which to fight he will have to give up some things that seem as nec- essary as his outer garment or cloak. This was a
prediction as much as a prescription.
And do you not see that this is what we Ameri- cans are called on to do today? We have to ex- change literally some of our garments of arma- ment and munitions; silk stockings, for instance; then elastic belts, girdles and garters, raincoats with rubber, and overshoes ; and tires must be rationed in order to save rubber for army trucks and tanks. A good many of our people will have to learn what their feet and legs were made for.
Church And State Divine Institutions \
Another strange saying of Jesus that needs elucidation is found in His interview with Pilate, in which He said : "A^Iy kingdom is not of this world; if my kingdom were of this world, then would my servants fight that I should not be \ delivered to the Jews" (to be put to death.) Re- member that the Jews had accused Him to Pilate of fomenting sedition, of withholding tribute from Caesar, and of assuming the royal title, thus at- tempting to set up a kingdom in opposition to | Rome. Pilate, therefore, sought an interview with Him, in which he asked, Art thou the king of | the Jews? To which Jesus answered, "My king- | dom is not of this world." It is a spiritual kingdom, a kingdom based on truth, whose only weapon is the proclamation of the truth, as revealed in the Scriptures. But He goes on to declare, "If my . kingom were of this world, my servants would | fight that 1 should not be delivered to the Jews," ! implying that it would be their duty as loyal sub- i jects to defend their King from capture and death.
In these words of Christ we are brought face [ to face with the subject of Church and State,
their divine appointment, and their separate \ functions.
When Jesus spoke of His Kingdom as a Spiritual !
Kingdom, He had in mind the Church as the '
visible representative of that Kingdom on earth, i
When He spoke of the kingdoms of this world. He had in mind the civil government, the State, whose authority in its own sphere He had al- ready recognized, as we have seen.
The failure to grasp Christ's recognition of the two institutions, the Church and the State, and their separate spheres, functions and weapons, is responsible for much of the confused thinking in regard to the place of war, under God's providential government, in His plan and purpose for the I world, and in regard to the Christian's duty in case the government under which he lives goes to j war.
The Church and the State are both divinely appointed institutions under which men are to live, i
The State has been ordained by God, as Creator and Moral Governor of the world, for man as a
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social being in contact with and in relation to other men.
The Church is an institution of God considered as the Saviour and Restorer of mankind. It deals with man as a sinner, and its function is to make known to sinful men the will of God for their : jl salvation.
j God has put into the hands of each of these 11 institutions a weapon. To the State He has p;iven ia sword, which is not to be borne in vain, but is to be used for the ends of social justice, and for the defence of the State's existence and the protection of its people.
; To the Church He has given as its weapon, the 1 good news of salvation from sin. The Church is : to witness to Christ as the Saviour, and through the proclamation of the Gospel in the power of the ] Holy Spirit, to bring men to repentance of sin I ;and faith in Christ.
This cannot be accomplished by force, because ' repentance and faith are in their very nature free ' and voluntary acts of the soul.
The State, whose weapon is a sword, has au- thority to declare war, but it is responsible to , God for the use it makes of this authority.
; War is "not to be entered into unadvisedly or ' lightly, but reverently, discreetly, advisedly, soberly, I and in the fear of God." It is a solemn judicial act.
The Church, whose weapons are spiritual, has no right to declare or wage war. But it is one of the functions of the Church to declare, in ac- f cordance with God's Word, that the State is a \ divine institution, and that it is the obligation of t all citizens to render due obedience and service to the State, both in peace and in war, as God has I ordained. This is specially incumbent on citizens J, who are Christians, under the law of Christ, to ^ render unto Caesar the things that are Caesar's.
I We have seen how little Christ had to say about , war. He had almost as little to say about peace,
and in most instances He is speaking of inward
peace, of mind and heart.
le Not Peace But A Sword
But there is one saying of His that seems at '~ first sight strange and perplexing, Matt. 10:34. " "Think not that I came to send peace on the earth : I came not to send peace, but a sword." Strange words from the mouth of Him who is called "The " Prince of Peace." What did He mean? The mean- - ing seems to be that Christ came to introduce prin- ciples that would inevitably cause divisions and con- Iv flicts between man and man, and between nation t and nation.
Qt His ultimate purpose is peace; but an im- 3 mediate purpose is conflict as the only road to
peace. He is first King of Righteousness, \ind after that also King of Peace.
Offences Must Needs Come
War is one of those offences, or occasions of stumbling, of which Christ said, "Offences must needs come, but woe to that man by whom the offence cometh."
Woe to those who by acts of aggression arc responsible for armed conflict.
In a sinless world there would be no war, wliicii is a dreadful manifestation of the corruption of human nature, and none of the nations at war can claim perfect freedom from responsibilit> . Our own nation has not always been free from guilt in its international policies and practices.
But if those whose general aim is the establish- ment of freedom and justice for all nations are to wait until they themselves have a perfect record of righteousness behind them, they will never act to carry out their aim. Counsels of perfection are well worthwhile as ideals toward which we are to strive. But when they are used to create the in- feriority complex and to paralyze all effort toward the attainment of the perfection which they counsel, they become stumbling blocks to be kicked out of the path.
War calls forth some of the worst traits of human nature — hatred, bitterness, and revenge. But it need not be so. There is such a thing as righteous indignation without hate. "Be >e angry and sin not."
General Robert E. Lee was called "a foe without hate." Gamaliel Bradford says of him, he "breathed the spirit of lovingkindness into the intolerable hell of war."
War, on the other hand, calls forth some of the noblest traits of human nature — courage, loyalty, self-sacrifice, readiness to endure hardship and to die for something outside of self, bigger and greater than self. A soldier who has these traits is held up in the New Testament as a pattern for those who would be good soldiers of Jesus Christ.
Leland Stowe, a veteran war correspondent, tells us in his book. No Other Road To Freedom^ that he has been asked what he personally got out of covering the war as a correspondent. His reply is: "I have had very many things which will be part of me for the rest of my days. But of them all nothing is richer and more heartwarmingly real than this: I have had the inestimable privilege of working and living and sometimes sharing a small part of their dangers with people for whom freedom is the breath of life itself, and death — just an episode. I have been "with little people who were very great. I have seen what makes man more than man, and woman more than woman. I
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have seen the tawdry, shameful abdication of frightened or greedy persons who would save their skins or their fortunes at all cost — at any cost. But I have seen, far more often and again and again, the sublime grandeur of a great legion of little people who would make no compromise with false- hoods, murder, slavery, and dishonor. I have seen men and women die and, dying, live forever."
Mr. Stowe tells of an Aragon peasant "who said good-bye to his wife and four small children, and how he looked back from up the road and saw them standing close together, a forlorn little group of forgotten humanity; and then, without a gun and without any military training, going to face Nazi-Fascist machine-guns and Nazi-Fascist bom- bers; and how, looking back, the peasant sighed and said to his companion, 'It is hard to leave them — but there is no other road to freedom.' Then the peasant strode on, toward the front that was yours and mine."*
The Birthpangs Of A New World
In considering the sins that are associated with war we are prone to forget the subtler sins of peace. Ezekiel warns Israel in these words: "Be- hold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and prosperous ease."
Have not these men America's sins, and may it not be that this war has been sent to jolt us out of our pride, selfishness, and prosperous ease? Besides, war has no monopoly of bitterness and hate. Peace, in the sense of cessation of war, doesn't heal the plague of man's heart, which is the corruption of his whole nature.
The only peace that will do this is the peace to be established by Jesus Christ, who is "first king of righteousness, and after that also king of peace."
He, more than all others, saw life steadily and
I appreciate very much the courtesy of the sug- gestion contained in your note of April 20, 1931, and am glad, indeed, to avail myself of the privi- lege of commenting on the general subject of the Church in war.
My predominant feeling with reference to the majority of the replies received by your paper from 19,372 clergymen is that of surprise. Surprise at the knowledge that so many of the clergymen of our country have placed themselves on record as repudiating in advance the constitutional obligations that will fall upon them equally with all other elements of our citizenship in supporting the coun-
saw it whole, but was not dismayed or appalled at what He saw.
He foresaw and foretold wars and rumors of war. But He was calm and said to His people: "See that ye be not troubled: for these things | must needs come to pass, but the end is not yet. ^ For nation shall rise against nation and kingdom ' against kingdom, and there shall be famines and earthquakes in divers places. But all these things are the beginning of travail" — that is, of birth [, pangs. ;
In this age we are living "between two worlds, « one dead, the other powerless to be born." But Christ will bring to glorious birth that new world wherein will dwell righteousness and peace, the ligitimate daughter of righteousness. '"
"The end is not yet," but it will surely come, "For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though jj it tarry, wait for it; because it will surely come, it will not delay." (Habakkuk 2:3.) |
"But in the latter days it shall come to pass i that many peoples shall say. Come ye, and let us i; go up to the house of the God of Jacob: and he will teach us of his ways, and we will walk in his paths. And he will judge between many peoples,; and will decide concerning strong nations afar: ' off, and they shall beat their swords into plow- " shares, and their spears into pruning-hooks : nation' * shall not lift up sword against nation, neither * shall they learn war any more. But they shall sit " every man under his vine and under his fig-tree; and none shall make them afraid : for the mouth *' of the Lord of hosts hath spoken it." (Mich 2:1-4.) Amen and Amen!
*By permission of the publishers, Alfred A. Knopf, Inc., New York. t«
II;
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try in case of need. To exercise privilege without, ||° assuming attendant responsibility and obligation is to occupy a position of license, a position appar- ently sought by men who do not hesitate to avail themselves of the privileges conferred by our de- * mocracy upon its citizens, but who in effect pro- claim their willingness to see this nation perish ^' rather than participate in its defense. *"
The question of war and peace is one that rests, under our form of government, in Congress. In "' exercising this authority. Congress voices the will of the majority, whose right to rule is the corner- stone upon which our governmental edifice is built
The Church and War
BY GENERAL DOUGLAS MacARTHUR
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Under the Constitution, its pronouncement on such a question is final, and is oblig;atory upon every citizen of the United States. That men who wear the cloth of the Church should openly de- fend repudiation of the laws of the land, with the necessary implications and ramifications arising from such a general attitude toward our statutes, I seems almost unbelievable. It will certainly hearten "ij every potential or actual criminal and malefactor who either has or contemplates breaking some other law. Anomalous as it seems, it apparently stamps the clergyman as a leading exponent of law violation at individual pleasure.
I am mindful of the right accorded every Ameri- can citizen to endeavor by lawful means to secure such changes in the Constitution or statutes as he may desire. But to concede to him the right to defy existing law is to recognize a state of anarchy I, and the collapse of properly constituted authority. '"™May I remark, also, that if we acknowledge the prerogative of the individual to disregard the obligations placed upon him by American citizen- ship, it seems only logical to ask him to forego all rights guaranteed by such citizenship.
It also surprises me that while apparently enter- ing a plea for freedom of conscience, these clerg>'- men are attempting to dictate to the consciences of those who honestly differ from them over questions of national defense. Their sentiments and implied efforts are injecting the Church into the affairs of State and endangering the very principle that they claim to uphold. Perhaps the greatest privilege of our country, which indeed was the genius of its foundation, is religious freedom. Religious freedom, however, can exist only so long as government survives. To render our country helpless would invite destruction not only of our political and economic freedom, but also of our religion.
=s Another surprise comes in the revelation that so many seem to be unfamiliar with the struggle of mankind for the free institutions that we enjoy. Magna Charta, The Declaration of Independence, The Emancipation Proclamation, the rights of small nations, and other birthrights of this gen- eration have been bought with the high price of human suffering and human sacrifice, much of it on the fields of battle.
I am surprised that men of clear and logical minds confuse defensive warfare with the disease which it alone can cure when all other remedies have failed. Do they not know that police systems and armed national defense are the human agencies made necessary by the deep-seated disease of indi- vidual depravity, the menace of personal greed and hatred ? Should not these clergymen turn their attention to the individual sinner and rid the coun- try of crime rather than attack the national keepers
:liout
of the peace, the most potent governmental agency vet devised for this very purpose? It is a distinct disappointment to know that men who are called to wield the sword of the spirit are deluded into believing that the mechanical expedient of disarm- ing men will transform hatred into love, and selfishness into altruism.
May I also express surprise that some have lost sight of the fact that in none of our past wars have clergymen been required to bear arms, and that under the terms of the Geneva Convention, ratified by the United States in 1907 (Section 130 and 132), chaplains are noncombatants and not authorized to be armed. And if United States Army chaplains are ever guilty of using inflam- matory propaganda, such activity is without war- rant or authority by any statute or order ever promulgated in the history of the country.
Perhaps I should also remind them that under the terms of the League of Nations the United States would be required to maintain a standing army of at least a half million men in order to be able to carry out its mandates. I am curious to know how many of the clergymen who voted for the League have read the articles and understand that under them the peace of the world is to be maintained in the last analysis by armed militarj' forces. It is difficult to reconcile the faith of these people in the efficacy of newly organized inter- national agencies to keep the peace and enforce respect for international covenants with their self- confessed intention to violate the existing laws of their own long-established government.
A few questions occur to me that could appro- priately be asked the clergymen who replied to your questionnaire. In stating that they were in favor of the United States taking the lead in reducing armament, even if compelled to make greater pro- portionate reductions than other countries might be willing to make, did they know that the existing total of our land forces, including Regular Army, National Guard, and Organized Reserves, is about one-third of one per cent of our population? Did they know that in other great countries, except Ormany whose army is limited by treaty, this ratio is from three to forty-five times as great.? Did they know our total forces in actual size are ex- ceeded by those of at least fifteen other nations, although in population we are exceeded only by Russia, China and India? Finally, did they con- sider the words of our Lord as given in the twenty- first verse of the eleventh chapter of St. Luke: "When a strong man armed keepeth his palace, his goods are in peace"?
In all modesty may I not say to the opponents of national defense that our Lord, who preached the Sermon on the Mount, later in His career de- clared : "Think not that I am come to send peace
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THE SOUTHERN PRESBYTERIAN JOURNAL
on earth ; I came not to send peace, but a sword" (iVIatthew 10:34). It is my humble belief that the religion which He came to establish is based upon sacrifice, and that men and women who follow in His train are called by it to the defense of certain priceless principles even at the cost of their own lives. And 1 can think of no principles more high and holy than those for which our na- tional sacrifices have been made in the past. History teaches us that religion and patriotism have always gone hand in hand, while atheism has invariably been accompanied by radicalism, communism, bolshevism, and other enemies of free government.
Have not those who oppose our modern and reasonable efforts for national defense miscalculat- ed the temper and innate spirit of patriotism in the average American? The fact that our citizens' military training camps are oversubscribed long
before the opening of the camps comforts me that patriotism is still a dominant power in our land. Any organization which opposes the defense of homeland and the principles hallowed by the blood of our ancestors, which sets up internationalism in the place of patriotism, which teaches the passive submission of right to the forces of the predatory strong, cannot prevail against the demonstrated staunchness of our population. I confidently be- lie\ e that a red-blooded and virile humanity which loves peace devotedly, but is willing to die in the defense of the right, is Christian from center to circumference, and will continue to be dominant in the future as in the past.
'I'liis article appeared in "The Army & Navy Register," ior date of June 6, 1931, and was reprinted in tiie same iodical, January 24, 1942, and here reprinted by their spc-
Why Go On?
BY REV. SAMUEL McP. GLASGOW. D.D.
: nlway." Matthew 28:20. ivas in the ship . . . " Mark
II. Corinthi
"Lo, I am with "And he (Jcsns) 4:38.
"Therefore . . . ive faint not. 4:1.
In these darkening days, with relentless tragedy crowding men off the accustomed path of life, as we stand before the open door of an unknown fu- ture, this is a primaiy question, pressing for an adequate answer — "why go on?" Men every- where must front this question. Many have fum- bled their answers. Some have let life sag and be- come careless and cold. Some have quit trying. Some have quit forever.
Life's gravity current will serve men for a while, for a sunny while, but there comes a day, it always comes, when we must scrutinize and weigh life. When we do, we find that life demands a motive worthy, adequate, always available.
Thoughtful spirits constantly turn to this mo- tive, they feel for it, they must be sure it is there, and they must have their souls certified to the fact that it is worthy.
Often life becomes snarled, twisted and knotted ! Some sin admitted! Some testing tragedy! Some sudden change! Is it worthwhile, we say to our troubled heart, to sit down and patiently untangle it all again ? Why ? Wh> go on ?
Centuries ago when another war was raging in
Lite-
tlie land of ancient Gaul, a boatman had a highi fctli; commission to carry a leader, whose identity he did not know, across a dark lake, through the bit-, ing wind and the bitter cold, and the beatingi waves. When the journey was half accomplished,!
the boatman felt his strength almost spent. Thei dtk moon broke forth now and then from behind thei iin;.' scuttling clouds, revealing his passenger silent and fcti impassive. Suddenly the royal passenger, sensing M. the crisis, arose in the boat, threw back his heavy! flm-t ■loak and revealing his royal identity said, "Rowj isl( on, my man, row on, your boat carries Caesar!"
The preciousness of the cargo gives a new cou- rage and motive to the skipper. It summons an in-' explicable determination. It issues in otherwise im- possible accomplishments. "Row on, my man, row' '""'^ ' on, your boat carries Csesar." " \
Your Boat Carries Your Own Personality
"Most of the shadows of the earth are caused by standing in our own sunlight." Or, as we might? express it in other words, "Most of the soot thalfl"!* soils our walls comes from our own chimneys,
Your life, your one life, your one brief life, if| in your boat. You are the skipper. You must de- termine its experiences, accomplishments, issues destinies.
mi : Hit i
We can lift life high and turn its facets on(( ttmnf, .ifter another to catch the changing color and 4 beauty and light. Or we can let life fade and die
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amidst things trivial, unworthy, or soiling. The issue is determined by the inner spiritual altitude.
The story is told of Dr. Johnson, to whom a royal messenger was sent with a shilling for a poem he had written. Disdainfully casting the coin It the messenger's feet, he said: "My king sends ne a shilling for a poem because 1 live in an alley. Go and tell him '\our soul lives in an alley.' " It's not a question primarily for us, "where do you ive: " The thing that really counts is "where does ,our soul live?" Many a man lives on the boule- .ard or in the exclusi\'e residential section, but das his "soul lives in an alley."
Constant pressure is on us for the finest choices. How vital it is to be discriminating; to select hings that are pure and fair, true and of good ■eport. They will be built into the permanent pat- ern which we shall wear. No one else can skipper )ur boat. Tragic, indeed, it is to hnd when it is growing late, life's sun is about to set, that we lave fastened our lives to something shoddy. Our laily choices, our constant actions, put the ceiling, he granite ceiling, upon our future life and de- lare whether it shall be hampered and constrictcil, )r limitless and free.
Life — fine life — will not be easy. It is not built ifter that fashion and some of us are glad that tliis In s true. The daughter of the South's most distin- 'it cuished commercial chemist, the late Dr. Charles inj -ierty, is said to have had this experience: Home ed, or Christmas holidays, her report in Vassar show- lii d that she had excelled in everything but Botany, thi Talking it over with her father she expressed the dlesire to drop Botany. Her father consented, but 1115 dded, "If I were you I wouldn't drop Botany, in 'd master it." With no further conversation about ow t she returned to her school after the holidays and t the Commencement was awarded a scholarship ijij. n Botany. After her graduation a fellowship in III iotany was given to her at a graduate university :^ nd when her preparation was completed she re- urned to Vassar to teach Botanv.
'0*
"Row on, my man." Let ever\' ounce of strength
nd courage be spent. The cargo is precious and
5 worthy of our best. Before we move to our second objective, may I ;„|,|ay this further word? Many of the "reverences" (liji'f other days have lapsed. We have lost them and ■ he world is poorer and life is not quite so fme. . They have to do with our endurance and courage, "'"j'ears ago a girl tourist was visiting in Europe the ''^ fiuseum where Beethoven's piano is kept as a '"'^ acred relic. When the guard was some distance
way she sat down and played the instrument, iini ontrary to all regulations. The guard returned ;in( nd said, "Paderewski visited this shrine recently." Iiliifo which the young girl, in eagerness to enlarge
,er experience, said, "I suppose he also played on
this piano?" "He did not," said the guard, "he said 'I am not worthy.' "
There is a strength in modest}' and a power in self-discipline, and a peace in humility, none of which is found apart from these high possessions.
Your Boat Carries Other Personalities
I carry you. Yuu carry me, and Mrs. Glasgow. V'ou carr\ each other. Some of you in this audi- ence are carrying a boy who may be at Pearl Harbor or Manila. Their happiness, their welfare, their destinies. You carry them. Life is inevitably interlocked. No man liveth to himself.
Love is a bond which hardship, separation, time, and even disgrace, can not annul. Your life is for- evermore linked with those who pra\' and who have loved and paved the way for your feet hitherto. They travel in your boat for weal or woe. Every generation stems from the one pro- ceeding and controls and colors the one to follow. This relationship is costh' but when courageou^l\ carried is exceedingly precious.
There is a beautiful story of a young man talk- ing with an old sage, whose maturity saw life in all its fullness. The youth is manifestly shocked and baffled by the agonizing groans of the toilers whom he hears far below in the valle\'. "Who are those and what are they doing?" he asked. The old sage said : "They are the workers. They are those who live not unto themselves; they are pour- ing out their lives patiently and with the finest sort of consecration to bridge the cataract that roars beneath and cuts across the path of life." Pausing just a moment, the old sage looks at the youth and says, "Will you go down and join them or will you choose only the easy paths of pleasure?" 'The boy hesitates, splendid, undecided, waiting, and then he hears the tramp-tramp-tramp behind him. "What is that.^" he says to the sage. "'That," replied the old man, "is the tread of a thousand feet, young and eager, pressing the path toward the valley and the cataract." With a light in his e> e that spoke of a soul that knew the call of God when the accents fell upon his ears, the young man hesitated no longer: "I will go down," he said.
Your boat carries others, those closest to you, those who mean most to you, and those to whom you mean the most. Life will be constricted, often barren, unless we remember the obligation. I shall never forget the tender tears of appreciation in the eyes of a strong man as he told me the story of what had happened to his boy at school, concern- ing whom we had counselled the summer before. His son had gone to his first year at boarding school. Dear friends of mine, of whom I had told him, had given the son a birthday party and helped him over the homesick period. And then suddenly the boy was stricken. A serious operation
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TTHE SOUTHERN PRESBYTERIAN JOURNAL
was indicated. There was no time to even notify the parents before the operation must be per- formed. The tender care of these friends, into whose hands this boy had fallen, had left such an impression upon this father and this mother that they were thanking me for a simple service that I had forgotten until they brought it to mind. Have a care, parents. Build the boys and girls strong and fine and true and free. Your life is indis- solubly bound with theirs. Have a care, successful business men, professional men, leaders among men and women! Many lives are linked to yours of whom you are entirely unconscious and the bless- ing or the blight that falls upon them you may never know until the books are open. Your life may yield an upsurge, a lifting power, a strength. Or it may cause men to stumble and bruise them- selves and life is spoiled and hearts are hurt and harmed. "Row on, my man, row on. Your boat carries others."
Your Boat Carries Christ
After a busy day, tired and spent, he sleeps in the bow of the little ship on Galilee, centuries ago. "And He (Jesus) . . . was in the ship." He is in your boat today, fellow-Christians, and He is not asleep. Your boat carries Christ. This, however, does not insure a tranquil voyage. Ah, no. Quite the contrary ; for these disciples toiling with the sea encountered the direst storm of their experi- ence. All their craft and knowledge was exhausted and yet the boat was filling with water. Here was a storm beyond their experience and power. So it may be with your life and mine. So possibly it has been with us. But remember that there is not only the wind, shredding the sails, and the waves, beat- ing over the little ship, there is also and always the "peace be still," and the power to quiet the angry waves.
The unfoldin^j of Christ's plan, the issues of His holy purpose, the evidences of His love — these you carry, fellow-Christians, in your boat, in your life. His interests are linked with you for today and to- morrow. How He is depending upon us!
All that many men know of Jesus is from the way you skipper your boat ; for they know He is in your boat. "Lo, I am with you alway," and He (Jesus) was in the ship"; therefore, "we faint not."
Many lives today are hurt and confused. Tender feet are stumbling and fumbling in life and many Christians are finding the way steep and the bur- den very heavy. "Most of the difficulties of trying to live the Christian life arise from trying to half- live it." Men toy with Christianity, they play with it. They do not believe what Jesus said about Him- self, and about their utter need and about eternal destinies.
"/ lived for myself, I thought fo?- ?nyself. For myself and none besides- Just as if Jesus had never lived, And as if He had never died."
When I left Knoxville, Tenn., and took my work in Savannah, beloved, I was in my studj one day preparing a message on the text, "Sir, W( Would See Jesus." As I sat there it seemed to m( that the policeman from the corner, who guide; the children safely across the street from school the shop people, the business women, the profes sional men, the colored man in the elevator — orn after another they came up my study steps ant with one voice seemed to say: "Learning, eloquence gifts, you may or may not have, but we are concerned for them. Is there not something, some one who has the answer to life? If we cou_ only really see Him, and be sure of the path! Sii j"^]''
o liver f
hi
we would see Jesus, in you and through you.
That experience crystallized into a bronze plat which meets me on the level of my eyes every timijato I go down mv steps into mv pulpit and on tha plate is the legend— PVe Would See Jesus. I
I must never lose my sense of responsibility anij '* the poignant reality that my boat carries Chrisi
The first day that 1 spoke in the pulpit of th Independent Presbyterian Church, 1 said: "I hav "^m come to Savannah and to the Independent Churci taerl; to love you and to serve you and to make th Name of Jesus glorious in this midst." Ah, b( loved, that name is the only light that does nci flicker in the storm. There is no wind created th can blow it out. But your own light, it may t selfish and darkened. Yes, some one has well sai( "Your light will go out, unless it goes out, ii Jfj out, steadily, always out."
God's great leader of other days, Moses, sensir the load upon his heart as he notes the wilderne journey and the order of a Nation's life therei: cries, "If thy presence go not with me carry us ni up hence." Swiftly and completely, Jehovah ai swers, "My presence shall go with thee and I wi give thee rest." The generation with Moses pass and his successor, Joshua, in the same confidene leads on. At the end of his mighty career we he; Joshua saying: "And behold this day I am goii the way of all the earth ; and ye know in all yo' hearts, and in all your soul, that not one thii hath failed of all the good things which the Lo your God spake concerning you. All are come pass unto you, and not one thing has failed thereof
Why go on? Why step across the threshold i a threatening, unknown future? We can be SU' that testings of furnace intensity await us on t' journey.
Your boat carries your own life. It carries t'
Jit of iisnin?
sparatt tffftt I
THE SOUTHERN PRESBYTERIAN JOURNAL
19
ives of others. And it carries Christ. He has a, ask. He has a testimony. He has a service. He has . dedication. It awaits those who hear, who under- tand, who undertake.
Shading His eyes He scans the far distant hor- izon where men and life are badly broken. He sees '* he reign of the dark shadows of sin. Leveling His -'■■%rm and pointing to the conflict, His eyes upon
you and upon me. He says: "All power is given unto me ... go ye therefore ..."
And as we poise and wait, we hear him adding this glowing word: "Remember, you do not go alone. Lo, I am with you alway." "For He (Jesus) was in the ship." Beloved, hear me, "Therefore, we faint not !"
A United Church
BY REV. D. S. GAGE, D.D.
The statement that "A divided Church can ever conquer the world" is one frequently heard, wecouljike all "slogans", it is likely to lead to careless ij[fi| J md hasty consideration of the matter it concerns. J n what sense is the word conquer used? What ort of conquest is in mind? Does it mean the vinning of the heathen world to Christianity? ertainly, till this is done, the Church cannot be aid to have conquered the world. The Master's ommand, "Go ye into all the world, etc." will not j^jj, )e fulfilled till the Church has done that. But vill organic union of the now divided denomina- ions further this end? Do members of unions vhich have been consummated do more after union or Foreign Missions than the separated churches lid before? The facts do not so testify. In Canada, iocs the united church give more for Foreign "2 Vlissions and send out more missionaries than the ormerly separated denominations? Figures do not o testify. Then mere union into one body will lot of itself increase any member's zeal for the ord, for His Gospel, nor for the spread of the ospel. Why should it? In fact, the effect of mion into a body, larger than the formerly eparated bodies, is likely to have the opposite ffect by making individuals feel that now their ndividual responsibility is not as great as it was Defore union. Figures show that the United Presby- erian Church has lead other denominations in er capita gifts. Why? Several reasons. And one ertainly ^s that they have undertaken pretty heavy oads and members must do their part if the work s not to fail. Organic union with the Church U.S.A. " had several times been considered. It has been de- clined by the United Church. Suppose they had united, would that fact have increased the gifts and zeal of the members of the United Presby- erians? Why should it have had such an effect? Would it not almost certainly have made them feel that now the responsibility was not as great ndividually as before union because now they were members of a very large organization, which is wealthy besides? Mere union will not help spread the Gospel to* foreign and heathen lands.
But, next, before the world is conquered for Christ there must be the real subjection of our home country to His will. The U. S. is nominally lierfo Christian, — so called because other religions here lU are very small in comparison with Protestant and Catholic Churches. But is it really a Christian land? As a nation does it obey the rule and seek to do the will of our Master? Very far from it. A very wise man learned in history and govern- ment said to me many years ago, "There has never
been a Christian Government in the world." Is he not right? And in our own land how many are out of Christ? Does the above slogan have this conquest in mind? Here, again, will union of itself alone increase evangelistic zeal on the part of our mem- bers? Will it help to make our Government more Christian? Further, does this conquest of the nation mean that all shall be led to accept Christ? If so, it is something that will never occur because there are some who will not come to Him. Further, will they be led to accept Him better by a church , united outwardly but whose members do not all helieve the same about Christ? Some who believe in His Deity, — some who do not, — some who believe He saves men by a vicarious atonement, — some thinking quite otherwise? Will not such a church speak with divided counsels? Would not a group all of whom has a belief which they held with firm assurance speak to men with more effect? And, does this conquest of the nation by the "united" church mean that the nation shall be cured of its grievous sins? Does it mean that intoxicants shall no longer be sold, that divorce shall cease save for the scriptural grounds, that other deep-seated national sins shall be eliminated and if this is the conquest which it is hoped and asserted that a united church can win, can union bring this about? It is clear that a united church including all denominations as things now are will have no specific beliefs. I read today an appeal for "unity of faith" on the part of all Christians. Would to God that it might come if it should be the Faith which is pleasing to God! But who shall bring us to that unity? Can any one ac- complish it but the Holy Spirit? And is it not clear that man-made attempts bringing an outward unity can only delay the day of real inward unity of true Faith?
Evangelistic zeal on the part of individuals is increased when Christians realize that it is the duty of every disciple to preach the Word. A church of which I know recently undertook to use its members in personal work for Christ. Of course not all could be effectively used. But putting their personal responsibility before the member- ship, and using them, there was a large ingather- ing this Easter. Organic union would have had no part in arousing such zeal. That is, organic union by itself, alone. No, mere organic union will do absolutely nothing toward conquering the world for Christ, either here or among the heathen of the world.
But, it may be said that the mere spectacle of a divided Church has a powerful influence upon
20 THE SOUTHERN PRESBYTERIAN JOURNAL
those who are outside the Church, and makes them less willing to accept Christ, when they see de- nominations quarreling', disagreeing on points, which to them seem trivial, and so on. But, on the other hand, if a man not a Christian, is asked to accept Christ as his Saviour, and told by any one who so approaches him, — that this is the heart of the matter, — and if he then thinks of member- ship in some Church, is it not the case that the very fact of differing denominations, each having its special doctrines, its methods of worship, and its "atmosphere", makes it easier for him to find a congenial group with which he can henceforth serve his master more effectively than if he found but one group? The Holy Spirit has not lead all Christians wrongly when men have gone out from other groups and formed new denominations. The Wesleys were certainly not wrongly led. God certainly used them for His glory. Indeed, if the history of the formation of any special denomina- tion is studied and one finds WHY that denomina- tion was formed, — one will be surprised to find how the very fact that men often suffered, for what they thought important truth, made their zeal increase, brought souls into the Kingdom, wrought for the glory of God; — and in turn the church from any band separated was in practically every case led to consider itself, reform what seemed wrong, and in turn their zeal for the Master grew. Witness the "Counter Reformation" in the Catholic Church caused by the Reformation, witness the effect on the cold and almost spiritually dead Church of England, when the "Methodies", as they were then called, withdrew because of its deadness.
How long does this increased zeal and power last? This is not the same in all cases. After a time it is apt to decline, — and especially if it happens that the circumstances which caused separation pass away.
Should separated denominations, therefore, never unite organically? Is the effect always bad on individual zeal? By no means. If the reason is mere union — if the so-called union conceals deep underlying differences so that there is no real unity in the united church, the result can hardly fail to be disastrous. But when two churches know that they are essentially one in all great doctrines of the faith, if their modes of work are closely alike, if the union has been carefully considered and all are convinced that the larger church can do work more effectively than the separated churches, there is good reason for union. Such a union seems to be that of the Evangelical and Re- formed Churches. Both almost wholly German in membership, with similar customs, so that any member would feel "at home" in any church of the united church; of much the same size, so that neither feels that it is being absorbed by a larger body; and that whatever distinctive contributions it had made in the past, made towards the Lord's work, would still be made, (and it is to make this distinctive contribution that nearly all denomina- tions began their existence) both agreed on doctrines of the faith, neither bringing in any such number of those who do not really accept their creeds — or as one might call them "liberals," as to disturb the inner harmony of the union, such a union seems justified and wise.
But all these circumstances should be present before there can be anv union which will bring increased glory to the Kingdom. Where there are deep differences — where the church contains those
who believe and those who disbelieve in the In- spiration of the Bible, — who believe and dis- '! believe that Jesus was the Christ, the son of the' living God, — that He is God incarnate in the flessh, ' 'J or do not believe this, — those who believe in the' " Virgin Birth and those to Avhom it is a legend, — [ {f those who believe in the Resurrection and those ' * who think it to be explained by some sort of hope f' for their Lord that caused the apostles and others '| to think they actually saw Him risen, when He : ! never rose from the Dead, — those who believe that ' the Son of God died to satisfy divine justice and ! to reconcile us to God, and those who will say, as ? did one prominent writer some years ago, (T i quote in substance) "I do not know what the ' Atonement did for man; it must have been some- thing important else it would not have taken l^lace; but I am sure of one .thing, — that it was not to pay the penalty for the sins of man", — or those who can say about the Virgin Birth that instead of its being proof of the real Deity of Jesus, as did one man in a letter to me, — (again] = in substance, but accurately), "I never could see j what difference the manner of fertilization of ai biological germ cell made"; and one might go on; at length, — when such differences are present, tliere is only surface union. Beneath there are ' differences which will either again divide the church, or that not happening, will effectively choke the testimony to sound doctrine of those | who hold it in the united church. Why will this: happen? For exactly the same reason that bad: money circulated freely with good will always; drive out the good money. Unsound doctrine freely, jj taught in the same church with sound doctrine will J inevitably neutralize the preaching of the sound j ,j| faith. And in such differences of doctrine as those i „ named above, both can not be sound. Both can; not be true. One may be the real Gospel. If so, the other must be what Paul calls anathema. Not even to be called "another Gospel" for whichever st( is the true Gospel the other is too far different tai to be called a "Gospel" at all. i 1):
One might also consider this. Even if all Protes- ^'
tant churches became one in some sort of union, ^ there would still remain the Roman Catholic and tlie once great Greek Catholic church. When will the church cease to be divided? Only when the
Holy Spirit brings us together in real unity of the y
Faith. And that time waits His pleasure. It will ^. not come by hasty attempts by man to frame
unions which are not unions but conceal within ^ themselves the seeds of disunion or of complete .surrender of sound doctrine.
Let us further note a very common thing all \ over this U. S. By the side of the larger Protestant u churches, there spring up such churches as the Pii Church of the Nazarene, — the Pentecostal Church, » the Church of God, and others. Why do they spring th up? I have had some earnest correspondence on (Hi this matter with the President of one of our lij Seminaries. In every community there are those k who feel themselves in some way "out of place" in ij the regular churches. They_^may feel that the mem- Ji hers are above them socially, educationally, or soi have other reasons. So they form their own (i churches, of those like themselves in all these re- Ci spects. Also, (and this was the subject of the cor- respondence spoken of above) the preaching in . our regular churches is "above their heads", or not ^ to their edification. I know a prosperous town of ,! 900 inhabitants, in the heart of the corn belt of . Illinois. It has had for a good many years two ' fairly strong churches, — a Methodist and a Chris-
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tian. The country surrounding was of well-to-do or even rich farmers. Many were well educated. Naturally, those who were interested in religion were members of those two churches. But there was a considerable element who would not attend, for such reasons as given above. A Church of the Nazarene has been founded whose membership is now about equal to either of the others. And it has done great good. No one can question that who knows the community. And, let us never forget that as long as we have an open Bible, — as long as men are free to worship according to the dictates of their own consciences, — just so long will men form denominations of those who think alike, wish to worship in the same manner, like to listen to preaching of the same sort.
If all Protestant Churches in the U. S. would unite, it would not be six months till bands would separate if our freedoms were preserved. This division is not by any means an unmixed evil as
some would have us believe. Before one can prove that, let him prove the insincerity of those who thus separate; let him prove that none of them have the Holy Spirit in their hearts. Let him prove that none of them save souls and do not build up their members in the knowledge of Christ. And also let him consider the terms of general union. For manifestly, a few unions get us nowhere to a united church. Such a federal union can come only by the sacrifice of all doctrinal belief. And such a church would have no undivided message with which to "conquer the world." It WOuld speak many messages of different sorts which would be worse than the present denominations, for its messages would have no power because they would neutralize each other. When a band of believers in the Lord Jesus, are of one faith, of one mind, then and then only will such a group testify with that power which can save. Let no other union be considered than such a one.
The Aims and Purposes of The Federal Council
BY REV. DANIEL IVERSON. D.D.
The Federal Council of the Churches of Christ in America, the question of the Southern Presby- terian Church remaining in the Council and what are the true aims of this organization, are burning questions in the Southern Presbyterian Church today.
By way of introduction to these questions, we should canvass our present connection with it. Be- cause of the Birth Control stand of the Council in 1930-31, the Southern Presbyterian Church with- draw. The council immediately took stock and of- ficially modified its position on this question. Per- sistent efforts after this modification to have our church re-enter the council caused a referendum to be sent down to the Presbyteries in 1937. The vote of the Presbyteries was 48 against entrance into the council, 38 for and two not voting. The Assembly took the advice of the Presbyteries and decided against re-entering the council in 1938. The Federal Council was still persistent and de- termmed. To the surprise of the church the 1941 Assembly voted our denomination into this body. A strong minority in the Assembly urged the body to do as in 1937; send the question back to the Presbyteries. This minority felt, since this pre- cedent was established by a former Assembly just three years back, and since the answer on the question was definite at that time, it was only right that the Presbyteries be asked if they had changed their minds. There was evidence of duress m pressing this question at the 1941 Assembly. Having entered the council has opened this old sore in our church and we need to canvass the question again. So we ask what is the Federal Council and what are its aims and purposes?
The Federal Council was organized in 1905 to give denominations a rallying point on questions concerning religious and social work in America. Its primary purpose was to unify the religious forces of America. The Organization caused both conservative and liberal forces to rally to this
plea for Christian unity. The unfortunate part of the history of this organization, is, its thinking and planning have been largely in the hands of those who have followed a more liberal theology than that of the Southern Presbyterian Church. Names such as Dean Geo. Hodges, H. L. More- house, David H. Bauslin, Frank Mason North, W. H. P. Faunce, H. L. Willett, W. F. McDowell, Shailer Matthews, C. A. Steiner, Rausenbusch, Geo. Elliot, C. L. Stetzle are found to be the di- rectors of the council's thinking. This does not in- clude the list of those leading in its work to-day whose liberal theology is pretty well known throughout our land.
A new book has recently been written on the Federal Council entitled, "We Are Not Divided" by John A. Hutchinson. This book which is "a critical and historical study of the Federal Council" gives what is purported to be an accurate picture of the aims and purposes of this organization. In the introduction Mr. Hutchinson writes, "It re- mains only to express my gratitude to the many people who have helped with this study. The mem- bers of the Federal Council staff have given generously of their time and judgment. Professors Reinhold Niebuhr, Robert Hastings Nichols and Henry P. VanDusen of Union Seminary (New York) and Professor Ernest Johnson of Columbia University. — My thanks are tendered to the staff of the library of Union Seminary. Especially I wish to acknowledge my gratitude to Professor Herbert Schneider of the Department of Philosophy of Columbia University who supervised this study and contributed many helpful and clarifying sug- gestions". With this kind of help we are sure we have received from the pen of Mr. Hutchinson a fairly accurate picture of the aims and purposes of this influential body.
One of the aims of this organization has been and still is to bring about a unity that will be more than federal and without particular regard
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to theology. Mr. Hutchinson in his book states, "The Council's thought about itself, about de- nominationalisni and about church union generally has been pragmatic and if one may use the term without derogatory implications, opportunistic". H. Paul Douglas, a committee member according to Mr. Hutchinson made this statement in a report, "they (denominations) no longer have the social necessity which originally justified their existence an-d their significance for their adherents is changed from high powered inner authority to pale custom". Mr. Hutchinson says, "A sociological criterion would demand that denominations justify their existence, if they are able at the bar of society utility". While opposition to unity kept the council from taking action on the Douglas report "nevertheless from time to time, particularly in recent years it has been asserted that existing federation must in time give way to more com- plete and organic types of church unity. In 1937 this was officially recognized by the council by the appointment of a committee "For the Study of Christian Unity". "In this connection we may note the view of Dr. Samuel M. Cavert (well known to Southern General Assemblys) that fed- eral union may become organic. The only way of securing a still larger unity either of spirit or or- ganization is to strengthen the cooperative and federate processes which are already under way". Dr. Luther Weigle, newly elected president of the Federal Council, prdicts the creation of the North American Council of Churches which is another step in this unifying process.
Any participation toward unity with an or- ganization so thoroughly out of harmony with the beliefs and practices of the Southern Presbyterian would be worse than a compromise.
Its views on matters pertaining to Theology would bear mentioning at this point. While it has been expressly stated that Theology is not a sub- ject to be discussed and settled in the conferences, nevertheless opinions and beliefs have been stated and these views are "expressed in action" fre- quently. One of the first things decided upon was to give new meaning to the traditional language of the church. "The traditional notion of sin has been broadened to make room for social wrongs". "Denunciation of social wrongs has taken on the aspect of traditional evangelical religion". Bishop McConnell, one of the leading lights of the Council in past years, said, "One could perhaps describe the major interest of the Federal Council during the thirty years of its existence in its own term of 'kingdom building'. In this work all the tra- ditional Christian symbols got a new significance. The vicarious atonement of Christ thus became 'the way of the cross' a social principle of non- violence and sacrifice to be apprehended and applied to all social relationships. Mr. Hutchinson in his book, referring to the 1934 meeting at which time Dr. Geo. W. Richards spoke, said, "It is explicitly pointed out what the gospel is not.- — First it is not what is popularly known as personal salvation from sin and free entrance into eternal life. It includes forgiveness of sin and personal salvation but these are by products of the kingdom of God. Out of the Council's conception of man grows its pernicious doctrine of the social gospel. Mr. Hutchinson states, "Recognizing the Council as the precipitation of the Social Gospel into insti- tutional form, it is not surprising to find em- bedded in much of its program the ideas of divine immanence, human goodness and progress and the like, which have been outstanding traits of the
Social Gospel from the beginning. Particularly is this true of the estimate of human nature. In- deed the worth and dignity of man might well be termed the keystone of all the Council's social tliought and action. To be sure, the Council has always taken pains to point out that the sacredness of man's life is derived from his sonship to God. Yet it may be said of this relationship that the son reflects much credit on the father". "In gen- eral the doctrine of sin and depravity have been played down in relation to the divine image". This view of man is the foundation upon which the Social Gospel of the Council was built.
The Social Gospel, it is claimed, is "the re- sponse of American Christianity to modern in- dustrial society." The Federal Council is treated '•quite correctly as an official institutional em- bodiment of the Social Gospel". "The Social Gospel arose and has flourished under the influence of what may broadly speaking be termed a liberal theology which today is being questioned in many quarters". There is a real question in the mind of Mr. Hutchinson that the Social Gospel could survive if this so called 'liberal theology' was renounced.
The purpose of this Social Gospel which is the avowed purpose of the Federal Council is to bring about the Kingdom of God upon the earth through • education, improving relationships in the field of economics and by the establishment of a world brotherhood. This Kingdom of God complex does not necessarily involve conversion to Jesus Christ. Bishop McConnell declared in 1928, "We seek to bring about a social atmosphere and a con- ! dition of things in communities throughout the world in which great saintliness becomes possible". Lynch and Gulick both said, "The kingdom of God is identified exclusively with a world wide brother- hood". "Christians must seek to establish the i Kingdom of God on a world wide scale through methods of international righteousness and help- | fulness". Such ideas, dreams and efforts are not in accordance with God's way of establishing His kingdom as revealed in His word. The movement could well be Christian Science, Jewish, Unitarian, Agnostic or what have you. Christ as a person is in the center of the Kingdom of God in the Scrip- tures. The Kingdom of God in the Federal Council does not necessarily need Christ. Christian prin- ciples are more important than He is. ;
The Federal Council's policy of pacificism and disarmament has proved to be disastrous and a re- ' flection upon the Presbyterian Church in the United States. Our Confession of Faith says, "God the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him over the people, for his own glory and the public good and to this end, hath armed them with the power of the sword". . . . "They may lawfully now under the New Testament wage war upon just and nec- essary occasions". The Federal Council in its "Memorial on World Peace" said, "To support war is to deny the Gospel we profess to believe". The Council's policy of disarmament and her well known opposition to the Japanese embargo have contributed much to our own lack of preparedness for the hour of tragedy that has come upon us.
The Federal Council's interference in industrial matters particularly the Hershey Incident of 1938 is enough justification for our feeling that the Southern Presbyterian Church should not endorse the activities of the Industrial Secretary of the Federal Council by our membership in it. The
THE SOUTHERN PRESBYTERIAN JOURNAL 23
effort to impose upon a community the CIO when the community had not invited the organization in and to have Mr. Myers advocate it publicly, led to bloodshed and trouble in that area. The min- isters of Hershey should be asked for their side in this incident.
In the Honea Path affair in South Carolina Dr. Worth M. Tippy advocated in the meeting held there that the unions were always right and must be followed by the laboring man.
Having as briefly as possible canvassed some of the aims and purposes of this organization from sources that are about as official as we are able to attain them at this time, we would conclude in the light of the above that the Southern Presbv-
terian Church cannot allow any organization with such views, aims and purposes to become its offi- cial representative in any field.
The history of our connection with this or- ganization has indeed been a disturbing history. Why should we be subjected year after year with this Kingdom of God complex. It can never be realized because it has never been realized. We are saved by grace, through faith. Not of works lest any man should boast. We should not only withdraw from the council but we should declare a sort of moratorium against the councils appear- ance upon the floor of the Assembly for at least five years so that we can be rid of this discussion for a season.
Independent Presbyterian Church
SAVANNAH . GEORGIA
Two weeks of clear and demanding preaching, covering the great essentials of our Faith, through the winsome personality of Rev. Gipsy Smith, Jr., closed here on April 5. They have greatly blessed our people.
Mr. Smith's messages centered in the cardinal doctrines which bulwark the Gospel of the Grace of God. His dealing with Sin was masterful and searching, and yet, patient and understanding. His emphasis on Regeneration was royally clear and appeared in almost every message which he brought. Justification and Sanctification, in terms icapable for the average mind and heart, were fearlessly projected.
Mr. Smith's preaching on these great doctrines profoundly stirred our people and our officers, drew great crowds and issued in widespread, last- ng blessing. Twenty-four have already united with our Church, of whom sixteen have come upon con- fession. The vast spiritual issues of such a meet- ing can never be measured by statistics. This is the third great evangelistic campaign which Mr. Smith has held in Savannah. His campaigns have been in the years 1922, 1932, and 1942.
Bombing Raid Described In Book Of Isaiah
It is impossible for God's children to find them- elves in situations shut off from His love. Seven lundred years before Christ the Holy Spirit di- ected Isaiah to describe accurately and minutely I bombing raid. Even in the horrors of modern varfare we can find in Him peace and strength, listen to these words, — "For thou hast been a trength to the poor, a strength to the needy in lis distress, a refuge from the storm, a shadow rem the heat, when the blast of the terrible ones s as a storm against the wall." Isaiah 25:4.
— L.N.B.
MY SON
(These lines were written by the mother of one of the lads who took his place on the Nation's "Honor Roll" when the ill-fated submarine, the S-26, went down in the waters of Panama after the collision of January 24, 1942. They are pub- lished here as a tribute to the faith and courage of American Motherhood!)
I do not ask the reason why God took my son,
So full of youth and love of all the beautiful. His work had just begun.
There are no accidents to those Avho know and
understand, With an all-wise Heavenly Father, It was a part of His great plan, And on that dark and fateful night. Entombed beneath the sea,
I know Oh Christ! he lived and died in Thee —
And with his simple, steadfast faith
Helped others, not as strong as he.
To see the glory of Thy Grace.
This war should not be a race for might.
For only as we see the Light —
God hung on Calvary,
Will victory be won.
Though bowed beneath my cross of grief, I lift my tear-dimmed eyes to Him, And humbly say — Thy will be done.
Twenty-Five Gents
I am twenty-five cents.
I am not on speaking terms with the butcher.
I am too small to buy a quart of ice cream.
I am not large enough to purchase a box of candy.
I am too small to buy a ticket to a movie.
I am hardly fit for a tip, but — ^believe me, when I go to church on Sunday, I am considered some money !
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THE SOUTHERN PRESBYTERIAN JOURNAL
BOOK REVIEWS
Prayer
By George A. Buttrick. Published By Abingdon-Cokesbury. Price $2.75.
Prayer has become stylish in many places in the last few years. The psychiatrist recommends it, and the physician prescribes it. The skeptical atti- tude toward prayer that prevailed in some quar- ters, is disappearing. Before we take too much encouragement from this, however, it is well to realize that many people differ in their concept of prayer and its efficacy. Some have no faith in prayer beyond its reflex influence. Others believe in the instrumental value of prayer as well as its reflex influence.
Those who have read Dr. Buttrick's former volume, "The Christian Faith And Modern Doubt," will be prepared to find the author helpful in some of his statements, but unsafe to follow in others. Dr. Buttrick apparently has a low view of the absolute authority of the Bible in all of its asser- tions, and a high view of the theory of evolution and biblical criticism.
The discriminating reader will find some parts of this book worth underscoring and using in the future. Here are a few samples: "The science which poked fun at an 'anthropomorphic God,' is now found guilty of an 'anthropomorphic Sci- ence.' " "Materialism in its present form seems doomed, for if all thought is dust, Science is dust." "Luncheon clubs hail His Golden Rule, but do they pray? We cannot keep the Golden Rule and discard the prayer. The prophets of social justice proclaim Him champion of the poor, and they are right, but do they pray? We cannot keep' His com- passion, and discard His prayers." "We are crea- tures, and know not anything. We cannot create; we can but fashion clumsily from materials which God gives to hand and mind."
The average layman will not find this volume easy reading. Perhaps it was not written for the layman. The layman who wants a book on prayer to help him over the rough places of life, would find the little volume written some years ago by Andrew Murray, called, "With Christ In The School Of Prayer," more useful.
The working pastor will doubtless find his money's worth in this book, as there are passages he may use advantageously in his private devo- tional life as well as in the preparation of his ser- mons. He will draw more inspiration to actually pray, however, from such a volume as Alexander Whyte's "Lord Teach Us To Pray." After all, the final test of any book on prayer is, does it con- strain and impel the reader to really pray?
— John R. Richardson.
Booklets For Soldiers
We would like to commend two booklets, "Officers And Service Men Look At Life" and "The New Soldiers' Guide," as well worth giving or sending to men in our armed services. They slip into a letter easily and both of them bring a heart-warming message of the love and power of Christ. Both may be purchased in quantity from the Good News Publishing Company, 322 West Washington Street, Chicago, 111,
Defending The Bulwarks
By Rev. Hunter B. Blakely. Jr.. D.D.. Th.D. The Knox Press. Price 25c.
A clear and clarion call!
The permanency and expansion of the Christian College should be assured by this book. It reveals the handsome part the Christian College is play- ing in the premier interest of our Nation; and in the very life of our Church.
This book by Dr. Blakely, who is the President of our Queens College in Charlotte, exposes the hand of God in the Christian College, building fine-fibered men and women for homes where Christ is honored, stabilizing Godly communities by strong Christian leadership and producing sea- soned and capable Christian men and women to move into the forefront of all life, professional and commercial.
Besides all this, and of vital interest to us, the Christian College helps assure the future strength and growth of our beloved Church. The dignified and distinguished contribution of the Christian College to the history of education in America leaves the Christian reader with his head up and should garrison his heart for loyal support and fill his hands with generous gifts.
This little book, which can be purchased for 25 cents, should be widely read by our clergy and laymen and may be profitably reviewed by min- isters for their people's intelligent co-operation in the "Forward to Victory Campaign" in our Church for its Christian schools and colleges. — S.M.G.
Should 'Give Us Pause'
The following from an English preacher should cause serious thought here in America:
"We have been a pleasure-loving people, dis- honoring God's day, picnicking and bathing, and now the seashores are barred.
"We have preferred motor travel to church go- ing, and now there is no fuel for our motors.
"We have ignored the ringing of the church bells, calling us to worship, and now the bells can- not ring except to warn us of invasion.
"We have left our churches half empty on the Lord's day, and now the buildings are in ruins.
"We would not listen to the way of peace, and now we are forced to listen to the way of war.
"The money we would not give to the Lord is now taken from us for taxes.
"The food for which we forgot to say thanks, is now unattainable.
"Nights we would not spend in prayer are now spent in anxious air raids.
" 'The evils of modernism we would not fight,' and now we face the Germany in death struggle, which produced these teachings.
"In view of such results the truth of God's plain words ought to sink into people's hearts all ovei' the world: 'If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their lands.'" (II. Chron. 7:14.)
/
PRESBYTERIAN JOURNAL---
A Presbyterian monthly magazine devoted to the statement, defense and propagation of the Gospel, the faith which was once for all delivered unto the saints.
Volume I — Number 2 JUNE 1 9 42 Yearly Subscription $1.00
BASES OF A JUST AND DURABLE PEACE
By Vernon W. Patterson
MEETING OF THE COLUMBIA THEOLOGICAL SEMINARY ALUMNI
IT IS CORBAN
By Rev. Robert F. Gribble. D.D.
WOMAN'S WORK
By Mrs. R. T. Faucette
WINNING THE ONES FOR THE MASTER
By Tom Glasgow
THE RIGHTEOUS NATION WHICH KEEPETH FAITH
By Rev. Edgar A. Woods
WHY SEEK JESUS' HELP FOR AMERICA IN THIS CRISIS? By S. B. M. Ghiselin
OUR MEN IN SERVICE
By Walter G. Somerville
THE COVENANT OF GRACE
By George H. Gilmer
THE FULL ASSURANCE— CERTAINTY OF SALVATION
By Rev. E. E. Bigger
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S.Tmuel McP Glasgow, D D |
Rev. Edward Mack, D.D. |
Rev. Wm. Childs Robinson, D.D. |
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Robert F Grihble D D |
Rev. Cecil H. Lang, D.D. |
Rev. John M. Wells, D.D. |
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Cliarles C. Dickinson, Chairman |
Rev. John R. Richardson, D.D. |
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Samuel McP. Glasgow, D.D. |
Rev. Henry B. Dendy, D.D. |
Rev. Charlton Hutton |
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S. Donald Fortson |
Rev. T. A. Painter, D.D. |
Mr. T. S. McPheeters |
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R. E. Hough, D.D. |
Dr. L. Nelson Bell, Sec'y-Treas. |
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O. M. Anderson, D.D. |
Rev. Daniel Iverson, D.D. |
Dr. S. B. McPheeters |
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Melton Clark, D.D. |
Rev. John W. Carpenter, D.D. |
Judge C. Ellis Ott |
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IJenjamin Clayton |
Rev. John Scott Johnson, D.D. |
Rev. Harold Shields, D.D. |
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Wilbur Cousar, D.D. |
Rev. Wil R. Johnson, D.D. |
Rev. Walter Somerville |
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John Davis |
Rev. Robert King, D.D. |
Major Calvin Wells |
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Graham Gilmer. D.D. |
Rev. Joseph Mack |
Rev. R. A. White, D.D. |
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Tom Glasgow |
Rev. W. H. McJiitosh, D.D. |
Rev. Twyman Williams, D. D. |
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J. D. Henderson, D.D. |
Rev. A. R. .McQueen, D.D. |
Rev. Edgar Woods |
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APPLICATION FOR |
ENTRY AS SECOND-CLASS |
MATTER IS PENDING -mi „„ 1,„ „„ „„ „„ „„ „„ „„ „„ „„ ,„, .... |
Impressions From The General Assembly In Knoxville
The eipfhty-second General Assembly of the Presbyterian Church in the United States met in the First Presbyterian Church, Knoxville, Tenn., on Thursday evening, May 28, 1942, at 7:30 o'clock.
The opening sermon was preached by Rev. Chas. E. Diehl, D.D., President of Southwestern Pres- byterian University, Memphis, Tenn., and retiring Moderator of the General Assembly. His subject was "The Time Is At Hand," and the text Mark 1:15. The message dealt largely with the social and moral welfare of the world. The first half of the message was taken up with a recital of the alleged failures of our Nation to measure up to her moral and social responsibilities, nationally and internationally, after World War Number One. He then set forth under four heads "some progress" which has been made during the past quarter of a century, "(a) Our pulpits are no longer used as recruiting stations, nor is the Church blessing war. It is recognized as wrong, un-Christian, terrible, and can be tolerated only because it is now the only alternative for Hitler- ism, which is a worse wrong. () There seems to be more objectivity in our consideration of the general situation, less of bitter hate and name- calling on the part of the nations which love free- dom, (c) A saner conception exists with regard to the causes of war, and a realization that all of us must accept our share of the responsibility for this catastrophe. There is an increasingly peni- tent recognition of the fact that the status quo, the old world order, which we cherished and tried to perpetuate, was inadequate and wrong. If Hit- ler had not challenged it someone else would have. It happened that our selfishness and un- brotherliness, our greed and avarice and pride, impinged most heavily upon Germany, Italy, and Japan, and these nations have started a crusade for a new and intolerable world order, (d) There has never been such honest, intelligent, persistent
and widespread endeavors to discover the basis of a just and enduring peace. In England and in this country, the question is being considered with a sanctified commonsense which has hitherto been unknown.
The vision of Jesus included a redeemed world, an international Christianity, across all boundaries of race and people. His message was simple and understandable — the Fatherhood of God, with its corollary, the brotherhood of man, the infinite value of the human soul, and love as the life and law of the universe.
The Kingdom of God, of which Jesus spoke, is very different from the kingdom of the world, which is the kingdom of self. The Golden Age of freedom and justice and mercy and love and pity and courage and self-forgetfulness is not easily ushered in. It cannot be realized by mere economic or social reform, but only by changing the hearts and minds of the individuals who compose society, and that requires supernatural aid.
The Kingdom of God on earth involves a moral revolution, and that can come only as a result of radically changed attitudes.
Christianity is not the religion of a book or of a creed, though the Bible is its source book, and the creeds are honest attempt on the part of good men to set down in systematic form their ideas ci the teachings of the Source Book. Christianity is the religion of a Person, the religion of the Spirit.
Because Christianity is the religion of the Spirit, it is not static but dynamic. It is geared to the needs of a changing world, and to our enlarged conception of the implications of the Gospel mes- sage. It was so designed.
The civilization of the future must be built, not upon the sword, but upon the things of the spirit. The principles of Christ must be applied in all the affairs of life — social, political, economic, com- mercial, and the rest. It is not enough to say that all this sinful world needs is the Gospel of Christ. That Gospel must be implemented by the best thought of our age. The sacredness of personality, which is the only intrinsic value we know, must be
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defended at all hazards, and in all its implications.
Two of the strongest foes of Christianity are ignorance and insincerity, and these foes must be exorcised by Christian education.
None of us is wise enough to suggest a blue- print of the future, but the Church of Jesus Christ cannot save its face if it does not wholeheartedly subscribe to the declaration of the Jerusalem Mis- sionary Conference in 1928, which added: "We believe in a Christian world. We know nothing bet- ter, we can be content with nothing less." When we believe this strongly enough, when we want it badly enough, we will begin with ourselves, and then things will happen. If we take the Gospel message too much to heart, people will think us odd. They will again call us "People of the Way," but don't forget that Calvary is the story of a Man who took things terribly to heart.
Editorial Comment
As we listened our hearts burned within us that the speaker would only present "Christ as very and eternal God, who became man by being born of a virgin, who offered Himself a sacrifice to satisfy Divine justice and reconcile us to God, who rose from the dead with the same body with which He suffered, and who will come again to judge the world," and hold Him up as the one and only Saviour of men who are dead in their tres- passes and sins and totally without hope save in His vicarious atonement.
The first ballot for the election of the Moder- ator for this Assembly gave Judge Charles G. Rose 142 votes; Rev. Thomas K. Young, D.D., 88 votes; and Rev. L. Ross Lynn, D.D., 85 votes. The second ballot gave Judge Rose 197 votes and Dr. Young 115 votes. Judge Rose is an honored Elder of our Church, a member of the First Presbyte- rian Church of Fayetteville, N. C, of which town he is a native and where he still resides. He has been active in that Church and in the Church at large since early manhood. He was for twenty- seven years the Superintendent of the Sunday School of his Church, and for the past ten years has taught the Men's Bible Class. He has been a Commissioner to the General Assembly three times, and last fall was elected Moderator of the Synod of North Carolina. He is a graduate of Davidson College and the University of North Carolina, and has practiced law for some forty years. He presided in a most capable way, expe- diting the business of the Assembly and yet show- ing extreme courtesy and fairness to all men and all sides at all times.
The devotional hours were very helpful. The high spot in these came on Sunday when in the morning the message was brought by Rev. John M. Alexander, D.D., the Moderator's Pastor at Lexington, N. C. This message seemed to draw us all closer to God and to prepare us for the Com- munion of the Lord's Supper which followed. This latter service was presided over by Rev. Dunbar H. Ogden, D.D., and Rev. Egbert W. Smith, D.D. A number of Commissioners expressed themselves as feeling that this was one of the very finest communion services they had ever participated in. In the afternoon a popular meeting in the interest of Foreign Missions was largely attended, and the speakers set forth in a forceful way the obliga- tions of our Church to carry the Gospel even unto the uttermost parts of the earth.
On Monday evening the Assembly joined with the Pastor, the Officers and the Congregation of the First Presbyterian Church in the celebration of the one hundred and fiftieth anniversary of this Church.
The following petition was sent up to the Gen- eral Assembly relative to The Southern Presbyte- rian Journal:
"May 20, 1942.
"To the General Asserpbly of the Presbyterian Church in the United States, in session at Knox- ville, Tenn., May 23, 1942:
"Inasmuch as the first number of a new publi- cation bearing the name. The Southern Presbyte- rian Journal, appeared after the spring meetings of Presbyteries, we, the undersigned ministers, members from three Presbyteries, submit the fol- lowing facts for the consideration of the General Assembly:
"1. That this publication is using the name by which the Presbyterian in the United States is popularly known throughout this country.
"2. In so doing it may create the impression on the uninformed that it officially represents the Church whose name it has assumed.
"3. Despite the preliminary statement of the editorial staff, in a circular preceding the first issue, that the publication of this paper 'is not a devisive movement,' the first copy (a copy of which is herewith submitted) gives evidence that the editorial staff intends to deal with highly con- troversial questions in a belligerent and appar- ently authoritative tone.
In the light of these facts and the probable consequences, we respectfully overture the Gen- eral Assembly to advise the Board of Directors of this organ to refrain from using a name which implies an official connection with our Church.
"(Signed): W. J. Millard, Memphis Presbytery; R". L. Jetton, Memphis Presbytery; W. H. Mc- Fadden, Memphis Presbytery; Thomas E. Hill, Memphis Presbytery; W. 0. Shewmaker, South Mississippi Presbytery; V. L. Bryant, Memphis Presbytery; James E. Green, North Mississippi Presbytery; F. B. Gear, Mississippi Presbytery."
This was referred to the Committee on Bills and Overtures, which reported as follows:
"That since the management of The Southern Presbyterian Journal has indicated its intention of carrying in the masthead the statement that it has no official connection with the Presbyterian Church in the United States, we therefore re- commend that the communication be answered in the negative. Chas. E. Diehl, Chmn."
This action was then taken by the General As- sembly.
Much interest was manifested in the Report of the Committee on Foreign Relations, particularly to that part dealing with our participation in the Federal Council of Churches and the Committee on Co-operation and Union. Majority and minority reports were brought in on these two matters.
The Presbytery of Knoxville had presented the following overture:
"The General Assembly has placed the admin- istration of its missionary and educational work with Executive Committees and has authorized these committees to co-operate with the agencies of other Presbyterian and Reformed Churches wherever the work will be advanced thereby.
"These Executive Committees represent the entire Church in the fields they are appointed to serve. As the question of church union is a con- troversial one, the Presbytery of Knoxville ex- presses the sincere conviction that it would not be wise for any Assembly agency to be associated with the work of the Committee on Co-operation and Union, which has its own distinctive respon- sibility."
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Representatives of the Committee on Co- operation and Union came before the Foreign Relations Committee and asked that this recom- mendation be not recommended by that Commit- tee to the General Assembly on the ground that it would hamper them in their elforts toward plans for Union. The Foreign Relations Commit- tee acceded to their request and recommended to the Assembly that this be answered in the nega- tive. On the floor of the Assembly, Rev. Homer McMillan, D.D., Executive Secretary of Assembly's Home Missions, and Rev. C. Darby Fulton, D.D., Executive Secretary of Foreign Missions, both spoke in favor of the Knoxville Overture. The Assembly answered the overture in the affirma- tive by a large majority.
Seven Presbyteries — Augusta, Knoxville, Meri- dian, Florida, West Hanover, Paris, and North Alabama — overtured the Assembly to sever its re- lation with the Federal Council of the Churches of Christ in America. The majority report recom- mended that these be answered in the negative. The minority report, signed by Rev. H. B. Dendy, D.D., of Asheville Presbytery, and Rev. W. H. Mcintosh, D.D., of Meridian Presbytery, recom- mended that an affirmative answer be given.
Those supporting the majority report spoke particularly with reference to the Federal Coun- cil's work on the behalf of our chaplains and sol- diers. Those opposing spoke especially of the Council as a politico-religious organization with radical leanings in politics and modernistic ten- dencies in religion. The majority recommendation carried by a vote of around two to one.
Fourteen Presbyteries — Kings Mountain, Con- cord, Abingdon, Athens, Arkansas, Pine Bluff, Knoxville, New Orleans, LaFayette, Harmany, Dallas, Paris, and North Alabama — sent up over- tures asking that the General Assembly instruct its Committee on Co-operation and Union, together with the corresponding Committee of the U.S.A. Church, in any plan of Union proposed to our Church to make a deliverance setting forth in a clear and definite statement the belief of the As- semblies on these several doctrines: "The accept- ance of the infallible truth and divine authority of the Scriptures, and of Christ as very and eter- nal God, who became man by being born of a vir- gin, who offered Himself a sacrifice to satisfy di- vine justice and reconcile us to God, who rose from the dead with the same body with which He suffered, and who will return again to judge the world, as being involved in the ordination vows to which we (ministers and elders) subscribe."
The majority report recommended that these overtures be answered in the negative on the ground that the matters referred to are already a part of the standards of the Churches U. S. and U.S.A., and are therefore embodied in the ordina- tion vows now prescribed by both churches. The minority report, signed by Dendy and Mcintosh, recommended that the Assembly instruct its Com- mittee on Co-operation and Union to include in any proposed plan of Union, an express declara- tion that our ordination vows involve the accept- ance of the infallible truth and Divine authority of the Scriptures, and of Christ as very and eter- nal God, who became man by being born of a vir- gin, who offered Himself a sacrifice to satisy Di- vine justice and reconcile us to God, who rose from the dead with the same body with which He suffered, and will return again to judge the world. This report was defeated and the majority report carried by about two to one.
A resolution, introduced by Rev. E. G. Lilly, of Charleston, S. C, to the effect that this action did not in any wise mean that we were rejecting these doctrines, carried.
The minority report also recommended that the General Assembly instruct its Committee on Co- operation and Union to thoroughly safeguard the great truth of the sufficiency of the Scriptures in relation to discipline, in any proposed plan of Union by incorporating into such plan Section 10 of our Book of Church Order; the statement in Section 58 that the Church Courts can make no laws binding on the conscience; and the definition of an offense in Section 173. This was voted down by the majority as above.
The following resolution, introduced by Rev. John R. Richardson, D.D., of Alexandria, La., was passed by practically a unanimous vote:
"1. Whereas, the Federal Council affirms that one of its aims is to develop interest in the World Council; therefore, the General Assembly of the Presbyterian Church in the United States hereby petitions the Federal Council of Churches of Christ in America to place itself upon the doc- trinal basis of a World Council of Churches; to place its secretarial personnel upon this basis, andJ to call this basis to the attention of each minister,! speaking under its auspices for its appropriate re-l gard. '
"2. In accord with her doctrine of the sufficiency of Scripture, the Presbyterian Church in the Uni- ted States hereby declares that she does not ac- cept any pronouncement of the Federal Council, its agencies or secretaries which go beyond the teachings of the Holy Scriptures as part of the official position or testimony of the Church as law or recommendations binding the consciences of her members, but only as the opinion of representative Christian gentlemen."
Dr. McGukin and his fine corps, of helpers, to- gether with the entire membership of this Church and their friends, did an excellent job of enter- taining the Assembly. It is not an easy matter to take care of all the needs of the various commis- sioners, but this was done in a most acceptable manner. May God's great blessings continue upon this great Church, Pastor, and People . — H.B.D.
The famous theologian and writer of Holland,! Dr. Abraham Kuyper, went to his first pastorate" with advanced liberal views. In his first pastoral visit in the home of a day laborer, a daughter of the home, kindly but positively raised objections to his preaching, and admonished him on the ne- cessity of his conversion, on taking refuge in the blood of the atonement. On leaving, she refused to shake hands with him, as a protest to his spiritual character. The visit was repeated with the result: "I have accepted the foolishness of the cross, as the highest and only wisdom."
Tennessee: "The first copy of The Journal came
yesterday and both Mr. and I have read it
from cover to cover and enjoyed it. I know there is a place for an outspoken, fundamental paper in our Church today, for many of us are tak- ing or or some similar magazine.ll
We are praying God's guidance on you as youii send out the truth and expose the error. There are so many in distress today and they are pray- ing but they do not feel the need of repentance, either individually or as a Church or as a Nation., I would like to see The Journal lead In a call for? repentance." j
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Southern Presbyterians Not Isolationists
Recently an article on this subject was pub- lished in The Presbyterian of The South. The
title is merely a statement of fact for which many have long contended, but the fact does not merit the conclusion that all roads lead to the Federal Council, and that there is no legitimate reason for our Church holding back.
There are one or two inaccuracies in this state- ment which should be pointed out. At the present time the Home Missions Council, the Foreign Missions Council, the Council on Religious Edu- cation and the Stewardship Council, while having some joint committees, do not stem from the Federal Council. The Federal Council had nothing whatever to do with the creation of the Home Missions Council, and thus far has had nothing to do with determining its policies. The same is true of the other Councils that have been created for specific tasks.
It is true that the Federal Council is engineer- ing a movement to bring all these Councils into one omnibus organization under its protecting wing and to make them the agencies of its social and economic propaganda. This has not yet been accomplished, and even if recommended by the joint committee now exploring the matter, there is no assurance that all of the agencies composing the Councils will be carried into this union, or be willing to be used in this way.
Specific reference is made to the World Council of Churches. The World Council of Churches has no official connection with the Federal Council. The World Council of Churches is not a council of councils as some of the promoters wished it to be, but it is a council of churches with direct denominational representation. It is true that some of the members and officials of the Federal Coun- cil and of the World Council are connected with both Councils, but the representation of the World Council is by denominational appointment and not otherwise. Thus the whole church world has not committed its life and testimony and pro- gram to the tender care of the Federal Council as this article so earnestly strives to make it appear.
The World Council of Churches does have a creedal basis governing the denominational repre- sentation. Membership is open only to those churches that acknowledge our Lord Jesus Christ as God and Savior. This means omission from the World Council of those churches that deny, or in any way limit the Godhead of Jesus Christ.
If the Federal Council of Churches has a distinc- tive evangelical doctrinal test, it is so broad and inclusive as to have little significance. The Fed- eral Council is not primarily concerned with Chris- tian doctrine. Its main purpose is to line up the various Christian denominations behind its social and economic program.
Dr. Francis L. Patton, in his funeral sermon on the death of Dr. Wistar Hodge, of Princeton 1891, foresaw the infidel attack on the Christian faith and said: "The issue will be joined, by and by, on the essential truth of a miraculous and God-given revelation. And then we must be ready to fight, and, if need be, die, in defense of the blood- Bought truths of the common salvation."
TOLERANCE
The Journal has been founded for one pur- pose,— to rally our Church to deeper consecration, more study of and loyalty to God's Word, and, in this way to promote a Spiritual revival.
Many approve of this step. In fact, the enthusi- astic response resulting in more than one thou- sand individual paid subscriptions in the first month, and hundreds of sympathetic and approving letters, are concrete evidence that The Journal meets a need.
Aside from the thousands in pulpit and pew who approve, there are also many who are indifferent. Then too, there are a few who openly oppose. It is of these that we ask the tolerance which some are willing to accord men and insti- tutions whose beliefs are openly at variance with historical Christianity. A tolerance only granted the liberal viewpoint can hardly be called tolerance.
But, regardless of your attitude toward The Journal we would like to ask your prayers. If you are sympathetic pray for us. If you are in- different we want your prayers for prayer may change your luke-warm attitude. If you oppose us won't you pray for us? Prayer will insure that The Journal attains its objective, God's glory.
The very few who have openly expressed re- sentment toward The Journal have aff'irmed that it is an attempt to sit in judgment on men and organizations. We would simply reply that it will be a tragic day for the Church when the voice of opposition cannot be raised against what is felt to be serious mistakes or tendencies within the Church. Church history proves this again and again.
It is probable that we will also make mistakes. That is why we so earnestly request your prayers. At the same time we do claim the God-given right to present the issues, now facing the Church, in the light of what we believe to be the teaching of the Bible and the historic position of our Southern Presbyterian Church.
To keep silent would be a sin and a dereliction of duty towards our Church. Only by God's grace and strength and thru the leading of the Spirit can we accomplish our purpose. Brethren, prav for us,
— L.N.B.
The Authority Of Assurance
"For we have not followed cunningly devised fables." II. Peter 1:16.
Authoritative preaching brings results. Not preaching based on man's wisdom and assump- tions, but messages backed by a "Thus saith the Lord."
Paul and Peter made it very plain that they were assured in their hearts that the Gospel which they preached was divine in origin and trans- forming in eff"ect on the life and future destiny of their hearers. It was not a system of cunningly devised fables. To them it was an assured fact that all men are sinners, that the wages of sin is death, and that in Christ Jesus is the one and only means of salvation.
In the business world the salesman who knows and believes in the product he is called on to sell is the one who is successful in convincing his customers.
This holds true in preaching. The minister who today brings an authoritative message based on
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the assurance which comes from saturation with God's Word will have his congregation saying with the disciples of the Emmaus road, "Did not our heart burn witb.in us, while he talked with us on the way, and while he opened to us the Scrip- tures?"
Paul knew how to preach and how not to preach. He knew the pitfalls of scholarly preach- ing based on human wisdom. To the Corinthians he said: "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I
determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of man, but in the power of God."
Thank God a minister can have the authority of assurance in times like these. His is the sure foundation of "Thus saith the Lord." — L,N.B.
Bases Of A Just and Durable Peace
As Proposed By The Federal Council Of Churches
By Vernon W. Patterson*
In this day of many startling events, one of the most astounding was the action taken at the Conference sponsored by the Federal Council of Churches at Ohio Wesleyan University, Delaware, Ohio, March 3-5, 1942. This Conference passed resolutions stating what it considered "the bases of a just and durable peace" and the means of establishing such a peace. The importance of the action lies both in the prominence and influence of the group making the proposals and in the fact that the Federal Council is calling upon all of its own constituency and upon all Christians and the United States to get behind the proposed program.
The Conference was composed of 377 delegates, of whom, according to the very excellent report of the meeting appearing in Time, March 16, 1942, there were "15 bishops of five denomina- tions, seven seminary heads (including Yale, Chi- cago, Princeton, Colgate-Rochester), eight college and university presidents (including Princeton's Harold W. Dodds), practically all of the ranking officials of the Federal Council and a group of well-known laymen, including John R. Mott, Irving Fisher and Harvey S. Firestone, Jr. 'Intellectually,' said Methodist Bishop Ivan Lee Holt of Texas, 'this is the most distinguished American church gathering I have seen in 30 years of conference- going.' "
The complete text of the resolutions adopted has since been published in booklet form. A casual reading may give the impression of high idealism and fine Christian sentiment; but a care- ful analysis of just what is proposed and a thorough consideration of the probable ultimate outcome of the principles stated brings a sense of amazement, if not shock, that such a program should now be seriously and boldly presented to our democracy by leading churchmen and edu- cators in the name of Christianity.
In order to establish a just and durable peace,' tlie Conference proposes, in brief, that an inter- national world government be set up, to which all governments shall relinquish essentially their sovereignty and turn over their armed forces, reserving only a sufficient number "for the preservation of domestic order." There must be "the progressive elimination of — tariffs and quotas," freedom of immigration, "a universal system of money" with an international bank, "equal access to natural resources," and "autonomy for all subject and colonial peoples." The prin-
ciple is endorsed that "national inter-dependence now replaces independence."
The foundation upon which all this idealistic structure is built is the belief that, to use the words of the resolution, "man is a child of God and all men are brothers one of another." "Human solidarity and brotherhood in a potential family of God" is said to be a basic doctrine. The true nature of this "brotherhood" is seen in the mem- bership of the Conference, which naturally would exemplify the "brotherhood" meant in its highest form. There were included among the delegates Unitarians, Universalists, and Christian Scientists. Also there were men who for years in public .speech and writing have disclaimed belief in the authority of the Scriptures, the deity of Christ, His substitutionary atonement, and His bodily resurrection. There were even a number who have often appeared in public alongside leaders of the Communist Party and other radical elements in advocacy of their policies and programs. In short, here is a "brotherhood" without faith in the deity and redeeming blood of Christ, without regenera- tion or the new birth, a purely naturalistic brotherhood based solely upon a common mem- bership in the human species. From such a start- ing point, it becomes quite easy to extend this "brotherhood" to "all men" — Mohammedan, Budd- hist, Shintoist, Atheist, and members of all pagan cults — , and to set as the missionary objective of the church the "responsibility to bring all men into full relationship as children of God."
The means by which the Conference proposes to bring about the new "world order" deserves seri- ous consideration. "An inclusive educational pro- gram" is proposed, which is to include "cumulative courses for use in church schools and study groups," "cooperation of denominational boards," "youth programs," "study of peace issues in pub- lic and private day schools," the employment of "all vehicles for the transmission of ideals, in- cluding magazines, motion pictures and radio," the supporting of "government officials who are promoting far-sighted peace proposals." A system- atic attempt will be made "to crystalize public opinion," and "the influence of the churches shall be employed to keep the foregoing principles before the attention of diplomats and statesmen." Lastly, the churches are to be solicited to give cooperation to the World Council of Churches,
•'Elder First Presbyterian Church, Charlotte,
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now in process of formation, and this World Council is to make arrangements for a meeting "whenever or wherever any official peace confer- ence or conferences may be held," "in order that through such a session the influence of Christian thought (may) be brought to bear upon the formulation of plans for peace settlement."
Here is a strategy designed to influence govern- mental agencies that would be worthy of the shrewdest political party. One cannot help but wonder what, in the thinking of these leaders, has become of the principle of the separation of church and state, which was basic in the founding of our democracy. Here the church not only ad- vocates political machinery and methods, but does so with the avowed purpose of influencing, and if possible dominating, a political peace conference in order that an international government after its own ideas may be set up. The lesson of history is unmistakable that the church cannot meddle in the affairs of the state without becoming con- trolled by the state. But here apparently this warning of the past has either been ignored, or has been set aside in the hope that the church will now be able to dominate this super-state of its own begetting.
Politically, here is to be a world government, initiated by and therefore probably dominated by, a world church. It will have absolute power, for it will have at its disposal all armed forces, except small national groups left for local police duty.
In accord with the Conference's principle of "brotherhood," it is stated that in the peace settle- ment, "there should be no punitive reparations, no humiliating decrees of war guilt, no arbitrary dismemberment of nations." All such, of course, would seriously wound the feelings of Germany and Japan, and this would not be brotherly. No one must suggest that they were guilty or presume to ask them to pay in part (they could never pay in full!) for the terrible devastation and de- struction wrought.
However, our own country is censured on the ground that selfishly it has allowed "irresponsible forces" to shape the world, though it has "held preponderant economic power" and "the capacity to influence decisively" world events. It is said that "a very heavy responsibility devolves upon the United States." "Changes of national policy on the part of the United States" are required. The United States "must accept the responsibility for constructive action commensurate with its power and opportunity," and should "play its full and essential part in the creation of a moral way of international living."
Economically, the profit-motive developing into "economic nationalism" is severely criticized. Then there is recognized "an alternative way of pro- duction— based on complete management and con- trol of all economic life by government" — in other words, the Communistic or totalitarian way. But the church, while it "has a manifest duty in the economic field," must not "line up on the side of any economic system." Here are two mutually destructive economic principles, but the church t must not side with either. The leanings of the Conference, however, are clearly indicated. "Any economic program," it says, "which regiments : human beings and denies — freedom of collective bargaining, thus reducing labor to a mere com- modity— is manifestly wrong." "We believe," the resolution continues, "that a new ordering of economic life is both imminent and imperative, and that it will come either through voluntary
cooperation within the framework of democracy or through explosive political revolution." These statements will be easily recognized as the princi- ples, even largely the \vords, of the radical labor and extreme socialistic groups. In addition to this, "labor is to be given an increasing responsibility for participation in industrial management." There are to be various cooperative producer's associa- tions, a national economic council, industrial coun- cils, and "a tax program" so formulated "that our wealth may be more equitably distributed."
Socially, there should "be equitable treatment of all racial groups." "Peoples of other races" are not to be denied "the essential position of brothers in the common family of mankind." American Negroes in this country should be sub- ject to no discrimination. The full intention of these statements is indicated in the further appeal that negroes "be given suitable recognition in the Administrative and Judicial Departments of the Government," and that they "should be welcomed into the membership, administrative personnel, and fellowship of our churches, local and national."
If such a program were ever actually put into operation, one instinctively shudders at the tre- mendous possibilities that may result. It is interest- ing to speculate what position the representative from the United States would be assigned in such a world government. When the international council or congress composed of delegates from Germany, Italy, Japan, Spain, Russia, Turkey, Great Britain, the United States, and others came to elect officers, just where would we come in? Would we be given a Vice-Presidency? Or a Secretaryship? Or would we be assigned the Port- folio of Finance and Credit? Of course, that would remain to be seen, but almost certainly we should not be in a dominant position. The head- quarters also would without doubt be in Europe. So our nation from then on would take orders irom a foreign ruler across the seas.
The wise counsel of George Washington in his l-arewell Address seems to have been completely forgotten. "Against the insidious wiles of foreign influence," he warned, ."(I conjure you to believe me, fellow-citizens) the jealousy of a free people ought to be constantly awake; since history and experience prove that foreign influence is one of the most baneful foes of Republican Government. — The great rule of conduct for us, in regard to foreign nations, is in extending our commercial relations, to have with them as little political con- nection as possible. . . . 'Tis our true policy to steer clear of permanent alliances, with any portion of the foreign world. . . . Taking care always to keep ourselves, by suitable establishments, on a respectable defensive posture, we may .safely trust to temporary alliances for extraordinary emer- gencies."
me ancienu question of the prophet Amos is appropriate in this connection, "Can two walk to- gether, except they be agreed?" (Am. 3:3.)
Here also another serious question intrudes. With lust for power inherent in human nature, how long could the President or head of such a world government with such vast powers at his disposal keep back his hand from seizing world dictatorship?
Again, with the world church exercising, pre- sumably, such a dominant place in world affairs, where does the Roman Catholic Church fit in? Temporal and political world sovereignty has always been the dream of this church. It already has the most intricately organized and world-wide
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political machine on the face of the earth. Further- more, there have been for years marked tenden- cies on the part of the British churches, and even on the part of the Federal Council, toward reunion with "the Mother Church." If these American and British churches, uniting in the World Council, join in co-operation with the Catholic Church and are successful in setting up the proposed world government, which will come out in the dominant position ecclesiastically, the Protestants or CatKo- lics? Will the World Council, which would so readily ask our nation to surrender its sovereignty politically, just so easily submit itself ecclesi- astically to the Catholic Church? These are solemn questions, and not to be lightly brushed aside.
We cannot help but question also what our fore- fathers, who bought our freedom with sacrifice and blood, would say to such proposals. Imagine the reaction of Patrick Henry, Jefferson, Monroe, John Adams, Daniel Webster, and others of the founders and builders of our republic. We do well to refresh our minds as to some of the things that have been said by the far-sighted leaders of the past. Benjamin Franklin tersely said, "They that can give up essential liberty to obtain a little temporary safety deserve neither liberty nor safety." And Abraham Lincoln has warned, "At what point then is the approach of danger to be expected? I answer if it ever reach us it must spring up amongst us; it cannot come from abroad. If destruction be our lot, we must our- selves be its author and finisher. As a nation of free men, we must live through all time or die by suicide."
"All men are brothers." Imagine in a zoo the lamb, the deer, and the goat proposing to the lion, leopard, and bear that, since they are all brothers, and since bars and barriers create suspicion and ill feeling, these should all be re- moved and a community organization of brother- hood and cooperation set up. What would become of the lamb, deer, and goat, if such a plan were carried out? They, of course, would be quickly de- stroyed. It could not be otherwise so long as the nature of the lion, leopard, and bear is ferocious and bloodthirsty.
If this is true in the animal realm, how could it be different among men, who have so often
shown themselves to be as quick to kill and de- stroy as wild beasts? Often lately we have heard certain groups of men referred to as wolves, mad- dogs, and rattlesnakes. What is meant, of course, is that these men are in their natures as full of hate and cruelty as are these deadly creatures. Their hearts are evil. As long as this is so, there will inevitably be enmity and strife. There must be a transformation of nature before there can be peace. This is self-evident.
And here the strangest of all strange things in connection with the Delaware Conference appears. These church leaders are supposed to hold in their possession as a sacred trust the one, the only message that has power to transform human nature, the message of the crucified and risen Saviour, through faith in whose blood vile men are made pure, and hateful men are made loving and unselfish. And yet this message, which is their chief responsibility, has been pushed aside for dangerous dabbling in strange political, economic, and social theories. For these fancies, they would eagerly risk all the religious liberty, political freedom, and priceless heritage, which has been bought for us by the blood of our forefathers through all the struggles since the foundation of our democracy and even back to the days of the Reformation.
Paragraphs and pages are given to economic theories and political policies and formula — both of which are lacking sadly any adequate realistic apprehensions of the falibility of unregenerated mankind. Little or no space in the imposing reso- lutions of these great churchmen is dedicated to the essential and inescapable fact of the neces- sity of the regeneration of mankind through the purging blood of Jesus Christ which the Christian world knows to be a condition precedent to inter- national justice and world peace.
In conclusion it is interesting to note that many of those at this imposing conference also have been outstanding among the pacifists of the na- tion and in no small way are believed to be re- sponsible for our serious military unpreparedness. It would seem a bit unusual that those who have contributed least to the winning of this staggering war should thus elect themselves the arbiters of the peace which they did not help to win.
Meeting Of The Columbia Theological Seminary Alumni
Decatur, Ga., May 26, 1942. — The Alumni Association of Columbia Theological Seminary met on May 26, for dinner, at the Seminary. In the absence of the President, Dr. A. W. Dick, Rev. Cecil Thompson, of Valdosta, Ga., called the meeting to order.
Guests of the Association were the Ministers' Association of Atlanta, the Board of Directors of the Seminary, and the graduating class. The alumni enjoyed addresses by Rev. Alton Glasure, of Marietta, Ga.; Dr. R. E. McAlpine, formerly a Missionary in Japan; and Rev. E. H. Hamilton, Missionary in China.
Dr. J. McDowell Richards, President of the Seminary, announced the following bequests re- ceived bv the Seminary in the past two years: (I'PThe Fanny J. Bryan bequest of $35,000 for fellowships, from Columbia, S. C; (2) The Luther Maxwell bequest of $15,000, for student loans,
from Tuscaloosa, Ala.; (3) The bequest of $27,- 000, made by Mrs. Clyde King, Sr., of Atlanta, Ga., for student loans — this is a memorial to her son, John King; (4) The David Crowell Campbell bequest of $20,000, a memorial to his father and mother, for_general endowment, from Knoxviile, Tenn. The Alumni expressed their sincere appre- ciation for these friends of the Seminary who re- membered it in their wills.
The officers of the Alumni Association for the coming year are: Rev. Cecil Thompson, Valdosta, Ga., President; Rev. John Melton, Rome, Ga., Vice- President; and Dr. G. T. Preer, College Park, Ga., Secretary.
A period of prayer was held for the alumni in the service of our country. There are at least 35 in the chaplaincy.
The Association plans to appoint one alumnus in each Presbytery as a nucleus for its activities.
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It Is Corban
By Rev. Robert F. Gribble, D.D.
There are three reasons, other than the Devil and original sin, why we "sink i' the scale": (1) the crowd: it is so easy to do the known wrong with the crowd, or at least to get into error by contact with it; (2) the duration: when a process is protracted, its edge of warning wears off; (3) the minute: should evil become decomposed, its diminutiveness is deceptive. That is, the whole may be perceptible evil: the parts seem so innocent. And a fourth may be added, if apparently in con- tradiction to the second: the sudden: what one does rashly, on the spur of the moment, on soberer thought, he may find to be quite improper.
"Korban" was a gift (so translated in the LXX), in the general sense of a sacrifice dedicated to God. The Jewish leadership of the time of our Lord on earth openly honored parents; but they made a way to avoid possible embarrassment touch- ing the fifth commandment by the invocation of what none could gainsay to be a higher law, viz., obligation to God direct. It is the old story of cultus and ethic, of formal versus real. But we are astounded that anyone (to say naught of min- isters of religion) should ever have come to the point where he could nullify a known law of God under cover of devotion to the Lord's interests in a supposedly larger way. Glass houses may expose us; but surely here is cause for indignation right- eous in color. If the Korbanites used gifts thus de- voted, in their own interests, such added iniquity does not particularly concern us here; but we understand that it was "customary" for one self- ishly inclined, to say, "It is corban," as regards certain possessions which he wished to employ for his own purposes, thus being quit of obligation to his parents touching such goods. What is of vital concern for us is, making void the revealed will of God by this "tradition" in the guise of larger de- votion in a higher realm. Here is a general prin- ciple: its applications are multiple: "And many sueh like things do ye." (Mark 7:13).
There is great point in reaching numbers of peo- ple for the Saviour. Evangelism and Christianiza- tion must go on. Our energies are obligated to bend thereto, and our time and abilities, and our all. But shall we seek the crowd at any price? Is it right for a Christian organization to conduct week-day frolics in the church rooms on Sunday nights in order to get the crowd? If a hundred can be inveigled in by the use of secular games and dances, is it justifiable, on the score of giving the Gospel message to a larger number, when otherwise only two dozen would come? Using the bait, if we dedicate it to God . . . and per- adventure the whole is for His glory ... It is ■corban.
Further concerning the Lord's Day, some look upon it as a fossil. Nobody observes the Puri- tanical Sabbath now, it is said. The crowd has turned from it. Perhaps it never was so sacrosanct ■as our forebears felt it to be. Times have changed, •and changing, have changed customs. We used to feel it wrong to buy articles short of necessity on the Holy Day; but now we are beyond that. And the rising theolog feels free to purchase candy, soda, and tobacco, as at other times. The Sabbath . was made for man: man is the important thing. In
addition we are preachers, and we possess a kind of immunity to lesser laws: we serve the Lord Christ. It is corban.
And more, a group of young leaders feels need to retire from sights and sounds that pall, for the special purpose of planning the year's work ahead. They are in school; and one cannot miss school schedules. But a week-end will be a fine time. They serve the Lord even though shunting the worship of the Sanctuary; and they have their own worship in the great out-of-doors. The leaders connive at it, perhaps foster it. All centers prac- tice it. So we enjoy a good time with our work, a week-end vacation at the expense of the Lord's Day. It is all for His glory. It is corban.
A score of years ago (that is a long while back, and years make so much difference), a certain Synod, practically to a man, as it appeared to one present, entered into a kind of blood covenant (sans the blood) touching the observance of the Sabbath Day, taking open stand against riding public conveyance to appointments on such Day. And now does anyone hesitate to do it? Of course it is solely in the interests of the Lord's work. It is for the sake of the Kingdom. And surely on such high ground none can feel that God would object. It is corban.
Then, we have young men studying for the min- istry, who have given oath to attend to definite duties. They assumed certain vows before Pres- bytery when taken "under care" thereof. They entered solemnly (how solemnly!) into compact with God to become ministers of His grace. It was voluntary. Yet some became Benedicts while in the course of preparation ; and therefore they could not come — that is, not always. And some, while novices indeed, engaged in the care of churches; and the churches could not be allowed to suffer (forsitan et haec olim meminisse!) And some had undertaken other studies of secular char- acter, but very vital; and then there were clubs and various organizations that demanded quite properly a modicum of time. So it came to pass that the bounden obligations of class-room and chapel and seminary affairs, were thrust aside if unfortunately they were in conflict with the larger outlets of service, the Scriptural obligations to family, the more ambitious responsibilities in con- nection with the work general . . . great church . . . great men ... It is corban. (Let whom the shoe fits, wear it).
We come to beliefs. What of the older views in re the revelation of God as being just that, viz., the revelation from God, and not a mere record of human expression and aspiration? And what also of the once common attitude towards certain reputed facts of history, recorded in the Bible as being facts and not theories? And again what about the miracles, the supernatural, the super- human, and all matters which the finite mind can- not reduce to the limits of its own comprehension and approval? Should these by any chance be rele- gated to the negligible by a self-adulatory scholar- ship which refuses to stomach anything eccentric to Hegel's "the rational is real and the real is ra- tional" (the reader will take note that no charges
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are here made), then do we hear that what must be must be? Are we to be broad, tolerant, intelli- gent, advanced, at any price? We don't believe in magic; but enter the magicians, the Scribes and Pharisees; and all is "fixed," mirabile dictu! It is corban.
We come to the matter of religious education. To those who in loyalty to the psychology, peda- gogy, theology and religion of the Bible, have re- fused to budge, we owe much. But we must say that if there are those who demand that their principles be adopted at any cost; the cost of fore- going the Book, of forsaking the Faith, of deny- ing the fundamentals, we cannot walk in their company. If they claim super-Biblical insight, or extra-Scriptural acumen, or contra-Evangelical conclusions, their novelty does not prevent their being traditionalists. We have heard strange things, how that in the name of intelligence, and of pro- gress, for the sake of the pupil, the antique yoke of bondage must be thrown off. If this should in any wise be true, is it not corban?
It has taken us quite a long time, and many re- sisted, feeling twinges of conscience about the matter, but finally the inherent power of the larger interests prevailed — I speak in re the cine- matograph. There is of course some evil in the invention; and the shows do lower the level of morals by their constant betrayal of old-fashioned proprieties; lechery and lust are now to be ac- cepted as commonplace in all polite circles, i.e. save, of course, in the persons of a few anti- quarians, who like the poor are present per- ennially. But it is especially advisable for the preacher, and the more so in the case of the bud- ding ministers, to know first-hand regarding all that goes on. Thus it is, in view of the greater things in the scale, that the known prohibitions, and the conscience once enlightened of God and keen-edged, must be bowed out of court. For this the up-to-date adult must surely agree with the recently overheard expression of a man and his Avife (aside: they own the picture-show): "What a blessing the movies are! How fortunate that we have them particularly on Sundays (contrary to Texas law). They are such a boon to parents in keeping their children off of the streets on Sun- day afternoons." ("Quo usque tandem!") It is corban.
There is more, if one cares to apply the idea further. Anyone who has employed his right of franchise is aware of the item labelled politics. It has long since gotten out of Plato's hands: to it, time and usage have been unkind. The term now involves reproach, deviousness, wire-pulling, and the like. And one has seen the semblance of poli- tics in the proceedings of the Church — for shame be it said. Does the idea seem to be that we must have certain measures passed, even at the sacrifice of propriety, and of politeness, and of the com- monly accepted laws of procedure? For it will ac- crue to the benefit of the whole: it is solely in the welfare of the greater good, "the greatest good for the greatest number." Is there any truth in the insinuation? If the ofl'icer proposed by one clique is elected by unethical methods, the end justifies the means. Should private caucuses oper- ate, instead of democratic principles and Chris- tian fair-play (I write supposititiously ) , it re- dounds to the larger interests, in which we must center. The ecumenical is the great concern. We'll
call it Democracy; and we shall excuse the trans- gressions by invoking the magic formula: It is corban.
A final application: What about the specific art- icles of the Creed as over against the blanket sub- scription to the system of doctrine? Some say: Take the whole; we accept the parts but disregard them. Others say: We reject some parts: we stand on the whole. To one who accepts all the parts and believes the whole, these two attitudes seem to look in the same direction. Is it easier to make a blanket vow than to assent to specific articles? If one does say, the creed is the thing, disregard details, the sound is the sound of corban. With a broad inclusivistic gesture shall we embosom mer- ger, smothering particular items fundamental to any possible bona fide association! Are we to justify an amalgamation which tolerates loose sub- scription, perhaps even trampling on the parts (which make up the whole of belief), by appeal to the great impetus for the Christian movement among men? In embracing the system, do the doc- trines vanish away? Then in so doing, the impres- sion gets abroad of merely gilding again the omi- nous words: It is corban.
Enough! We go back to the beginning. Vulgarly, we often proceed. Others are doing it. The crowd excuses us. It could not be far wrong, since so many were engaged in the custom. Minutely, we loose our grip on things fundamental. By gradual decomposition we lose some foundation stones. Petrifaction is bad: disintegration is worse! Slowly, we drift from our moorings; and because it is so slow, it seems stability, or even advance! The gradual encroachment of evil, at one time clearly seen and hated, leads to indifference: an immediate vision would have made it abhorrent. Hastily, we may do that of which we repent at lei- sure. By such routes comes progress, or regress, to danger-point. To have a revival does not re- quire an ascent into the heavens, nor a descent into the depths: it is nigh us. Christians always live dangerously. The indicated necessity, both in practice and in preaching, in belief and in conduct, in public and in private, in individual and in church general — is to quit looking at rush-lights, no matter how brilliant they may seem to be: we must set our eyes on the Sun of Righteousness. To the law and the testimony we are bound to appeal, and not to any deliverance of man or practices or pronouncements of the sons of men which do not preserve intact the Faith once delivered. Let us keep clear of the danger of steering by a compass geared to the magnetic pole of this transient sphere. The only safe course is that determined by the gyroscope, whose relationship is celestial, in harmony with a moral and therefore a permanent system.
"L'etat c'est moi" has a flamboyant sound. (Light is inaudible sound; and sound is invisible light). But nor king nor prelate, on throne or in pulpit, has the right to abrogate any known law of God on the specious plea of dedication to and maintenance of a higher goal or cause, even the goal of taking the world for the Christ! Which is the word of God; and which is tradition? There is the problem. But once clearly seen, there can be no question about which to follow — not for the Christian . . . All of which is said without any claim to exemption from taking this physic.
A concluding word: No one asked me to write
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this. Ye editor may not publish it. These are some animadversions which have been causing me dis- comfort for many a day. This is not a sermon. However, I am sure that liberalism is an ignis fatuus: it always has been; but the "foundation of God standeth sure." We have an apostolic, Scriptural, Presbyterian, Church: there is no need
for another. And if this new journal, which is not a substitute for, nor a combatant of, our other honored publications, is provocative of gratuitous division, then it were better for it to be mill- stoned and cast into the sea. And I very readily understand that some may say that this also is corban !
Woman's Work
By Mrs. R. T. Faucette^
Have you ever, during the Sunday School and Church hour, had occasion to drive through a street in some city where Negroes live, or through some slum district where the underprivileged call "home" or the country or mountainside where many are living? If you have, what did you find? You found crowds of children playing in the streets and grown ups, women predominating, sitting on the porches, but without hope in their eyes. You found the men not in evidence. In the country you found' a ballgame going on and the roads filled with people, but not going to worship.
This is the picture on the Lord's day of our beloved Southland where, at present, over half of our population is not affiliated with any Church.
This is a sad picture depicting a desperate con- dition, if we believe Christ when He said in John 3:7-19 — "For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned; but he that believeth not is con- demned already, because he hath not believed in the name of the only begotten Son of God." There are thousands of condemned souls near any one of us. They are condemned for eternity unless they accept Christ as their Saviour.
Poverty, bad housing, sickness and disease stir our sympathy, but none of it or all of it are com- parable to one lost soul. Are we doing anything about it?
June is the month that the Auxiliaries are pre- senting and studying Synodical and Presbyterial work, which includes Outposts and Chapel work. It is so interesting to learn through an Auxiliary program what has been done by others in this great work, but it is very easy to sit down and let the inspiration of the meeting pass from us and then quietly let all opportunities that come our way go by us without disturbing in any way our usual lives. The following is given with the prayer that many may catch a vision and begin a work which will draw the drifting souls around them away from sin unto the Lord:
Several years ago, when the book "The Land of the Saddle Bags" was being read by Auxiliaries, it fell into the hands of two women who already had been told that in their country there were more out of the Church than in it. This fact had laid hold upon their hearts. They could not dis- miss it. It came before them when they prayed, but they did not know how to start. When they read this book they found that in other communi- ties some had begun a real Christian work by affiliating with varipus kinds of community work
il
already in process, or by using help which was available through the extension departments of state organizations and that they could make a beginning without having to raise any funds. These women, who definitely wanted to reach the rural population in their country for Christ, instructed and inspired by this advice which they found in "The Land of the Saddle Bags," saw their oppor- tunity and immediately rented a small house near a county school for a very nominal sum. They then secured one of the Christian teachers in that school to live in the house, giving her the rent of it, and she in turn was to use her hours at home in having the girls and boys come to her for Christian clubs of study, recreation and social life.
This was a small and modest beginning of an effort to enli.st our rural people for Christ, but it has resulted in a splendid mission station. A manse has been built and a Presbyterian minister lives there and gives part of his time to that com- munity. Souls are being saved every week.
These two women continued to look for other opportunities. They found that the American Sun- day School Union, the right arm of rural Christian work, had sent one of their missionaries into their county. They, with eight other women, have co- operated with him for ten years and the result has been Sunday Schools in more than sixty communi- ties where no services were held up to that time. Many of these are manned by Presbyterians from the city Churches and all are having the Word of God in its purity taught to them in love and with prayer.
After establishing Sunday Schools these Ameri- can Sunday School Union missionaries often move on to other fields and the only criticism has been that the Sunday Schools they establish are left without leadership and without affiliations. Be- cause of the prayerful cooperation and work of these two women and others that they have brought into it, this will not be the case here.
Is it not wonderful what God does through those who yield themselves sacrificially to His revealed will?
Has the June study on Synodical and Presby- terial Home Missions given you a challenge? Do you feel that something should be done about it? If so, will you start?
* Member of First Presbyterian Church, Chatta- nooga, Tenn.
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Winning The Ones For The Master
(John 1:41-42) By Tom Glasgow"^
Surely no one decries the perfected organi- zations, the improved Church buildings and equip- ment and the great emphasis of this day and time on behalf of Christian Education. However, as these come into "their day," does it seem in some way that more of us, ministers and laymen, are consciously or unconsciously losing our sense of personal responsibility to witness for the Master?
Somehow I feel many of us are relying upon these agencies and equipments to accomplish the task and responsibility which is inescapably ours. 1 for one would plead guilty. Perchance some of you who linger to read may join with me in that plea.
How many of us spoke personally to some one yesterday — or last week about his immortal soul's salvation? No? Then last month? Or April? or March? How many of us this year — almost six full months gone — have left our home, or office, or woi'k, or play to go see a single soul — a friend or acquaintance, loved one or stranger whom we believe to be without Christ, (and if so — lost for time and Eternity!) to witness for the Master and invite him personally to take Christ as his personal Savior?
We talk business and war and rationing and tires and priorities — but personal salvation through Jesus Christ, we just don't get around to it! I ask myself: "Why is this the case?" The answer, 1 believe, is two-fold: (1) We forget that if we really witness for the Master we will be bragging, not on ourselves, but on our Savior; and (2) Moral cowardice and actual spiritual indifference? I don't like this second answer! I do not apply it to another. However, when I face the issue fairly and honestly, and frankly, I can't dodge it for myself — I wish that I could! (Decide for yourself un number 2 — "guilty" or "not guilty" but as a Christian, face it frankly!) If I believe they are eternally lost — what but cowardice or Spiritual indifference could keep me from witnessing?
One season at Montreat three speakers of power were on the platfonii — the late Dr. "Billy" Ander- son of Dallas, Dr. Timothy Stone of Chicago, and Dr. George Truett also of Dallas. I tried to analyze the source of their surpassing power as they held and inspired the large audiences that flocked to hear them. They seemed to have one thing in com- mon which I believe was the key to the power of their message. Each wove into his message how God had used him to lead this man or that woman to find Christ a personal Saviour with the attend- ing blessing incident thereto!
Great Christian Laymen who have blessed my life have inevitably been the great soul winners that I have been privileged to know. In Ministers or Laymen it is those who have dared to bear personal testimony who speak or inspire with greatest force and power. We look to our ministry for leadership in things Spiritual. It is both normal and proper that we do so.
Some years back I attended a conference at Blue Ridge, N. C. composed of some of the strongest laymen in our Church. I discussed with
* Elder Myers Park Presbyterian Church, Char- lotte, N. C.
the President of one of our Seminaries, and also with a leading Pastor in our Church, the conver- sation which had taken place at this conference. Both the President and the Pastor urged that this conference conversation be recorded and released. At that time I prepared an article entitled "Sales- Managers Wanted." May I here quote therefrom as embodying at least a partial solution to the vital problem of "Winning the Ones for the Master."
In this conversation we were discussing the appalling absence of any definite personal evan- gelistic effort among Chi'istian Laymen and the reason therefor. In the discussion I asked these gentlemen: "Have any of you ever been asked by your Pastor to go with him to help win a soul for Jesus Christ?" To my amazement, one by one they all answered: "No."
I have been active in Sunday School work or as a Church Officer for more than twenty-five years. During that time I have served under five different pastors — all of them good men. However, never has one of them said to me, "Tom, come go with me and let's try to win so and so for Christ."
The Pastor is inescapably and wisely the corner- stone around which each Church's standards must be built. Evangelism or any other Church activity will not rise much higher than the standards he sets. He is the accepted leader so far as his con- gregation is concei'ned, and rightly so. Unless he leads, with rare exceptions, there will be no leadership.
I wonder how many pastors are truly leading their Officers, earnest Laymen, and splendid women into active personal work. Some are, I know, but how many? My heart goes out in full and under- standing sympathy to those who have failed to do so. They are human like us all. It takes courage and consecration of a high type to do active personal work. I don't mean to extend an invi- tation from the platform. That is comparatively easy, but to leave your desk and go unaided, alone, single-handed and talk to a man, not about joining the Church, but about taking Christ as his personal Savior takes real courage! But Pastors, listen! There are thousands of your officers and members throughout the Church who would gladly follow your leadership if asked to work with you to win souls for the Kingdom. There are more thousands who, if asked, out of loyalty to you, would go with you on such a mission, and there, tasting the thrill of having a part in the salvation of an im- mortal soul would soon be eager to have a part with you again and again. However, without your leadership probably, they will never know that joy. Don't send them. Take them. You remember, "Come ye after me (come along with me) and I will make you fishers of men." Rare fellowship with your officers and members awaits you in this work, if you will lead.
Your sermons are of vital importance. They deserve your diligent, earnest and best effort. Personal visits among your members go far to endear you to them, and widen your field of serv- ice. However, it's so easy honestly to put in all your time in preparing your sermon, pastoral calls,
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etc., when your greater work, giving untold power to your preaching and life, lies in leading your people as they "introduce" a lost soul to its Savior.
I was keenly interested in hearing one of the splendid pastors of our Church say that often at the devotional period with his staff each morn- ing, he told them that they all could honestly be truly busy with regular routine all day, but un- less some time was put in to help win a soul, the day would be lacking its sunset of worthwhile glory.
I headed this letter "Sales Manager Wanted." I live in the business world. I love it. Among my duties with our firm is that of sales manager. As I thought of this letter, I thought of the sales manager's job. We're sending out a new salesman. He's untried, green and inexperienced. First, we train him as best we can in the house. Then we have a conference and tell him all we can as to how to meet the prospect and "land" the order. Then the sales manager or an experienced sales- man goes out into the territory with him, first doing the selling and letting the new man look on; then letting him take part in the selling; and then letting him do the selling, while the sales manager looks on. After a while, he's ready to try it alone,
coming in for a conference and suggestions from time to time, until he is full-fledged and eager for his task.
And so. Pastors, I urge you to lead me and the thousands you scarcely realize are awaiting your leadership throughout the Christian Church in the capacity of our spiritual sales managers, sales managers for that glorious Company "Fathei-, Son, and Holy Ghost" with charter unlimited, "offering" the redeeming pardon of a Savior's love to a lost and sin-sick world. It will be a great experience for us. It will be a great experi- ence for you. I earnestly believe that under your leadership, faithfully and tactfully following such a program, there awaits the Christian Church the richest days of blessing and usefulness in its history.
Have I dreamed a dream? Maybe so, but I am persuaded that under your consecrated leadership, as our sales managers, guided by the Master Sales Manager of Galilee, this dream will blossom into beautiful fruition, and a vitality be given the Christian Church, glorious and gratifying to Him and to you.
The Righteous Nation Which Keepeth Faith
By Rev. Edgar A. Woods — Statesboro, Ga.
In Isaiah 26:2 these words of commendation are spoken to Israel, when she should prove faithful: "Open ye the gates, that the righteous nation which keepeth faith may enter in." And in Matthew 21:43 these words of condemnation are spoken by our Lord to Israel when she had turned from the truth: "The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof."
We think and speak of God as dealing primarily with individuals in the world, and it is true. But in a time like this we remember, too, that the Bible pictures God as dealing with nations as na- tions. These are days when we need to reaffirm our faith in the truth that "the kingdom is Jehovah's, and He is ruler over the nations" (Ps. 22:28), and that "God is the king of all earth; God reigneth over the nations." (Ps. 47:7a-8a).
Yet there are many earnest people who are troubled at heart, for God seems far away. What shall be said about nations that seem to have gotten completely beyond God's control, aggressor nations going their wilful way, apparently un- checked by the divine hand; attacking, despoiling, and oppressing weaker nations? Some months ago an article appeared in the Sunday School Times entitled "Why Doesn't God Do Something?" The question was not asked querulously nor cynically, but it was a reverent attempt to throw some light upon our dark wold. It is a question that many have asked. In the light of present world events, how shall we explain the government of a righteous and omnipotent God?
Let us begin with the words of our Lord. Long ago Jesus said: "Ye shall hear of wars and rumors of wars: see that ye be not troubled." What did
he mean? Surely not that we should be indifferent to the tragedy and suffering of it all. Not that we should be unconcerned about the progress of hostilities as it affects our homeland. But that we are not to be confused by the apparent chaos of the world. We are not to conclude that God is either indifferent or impotent in the face of it all. "See that ye be not troubled, for all these things Jnust come to pass, but the end is not yet." God's final day of judgment has not yet come. But, says Jesus, be very sure that it will come.
• In the meantime, even now, God is working and judging. Individual souls are to be judged in the next world, but nations are being judged in this. Spiritual history is the record of nations reap- ing what they sow, the record of how they keep faith with God who raised them up.
What then is to be said about ruthless nations which seem to succeed? The Bible has this truth to state, a truth illustrated all through history: while God never wills nor initiates sin or wicked^ ness and cruelty in the world, yet, when a nation has imbarked upon its wilful way, God sometimes uses its very wilful action to accomplish His purpose. He sometimes even uses wicked nations to punish, discipline, and call to repentence His peoples; but, after he has used such nations, he surely punishes them for their cruelty. God spoke throuh Habbakkuk the prophet: "behold ye among the nations, and look and wonder marvelously; for I am working a work in your days, which ye would not believe, though it be told you. For, lo, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth to possess dwelling places that are not theirs." (Hab. 1:5-6). Of the same nation God said, "Thou art
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my battle-axe and weapons of war: and with thee will I break in pieces the nations; and with thee I will destroy the kingdoms." But when He is fin- ished using it, God says: "I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith Jehovah." (Jer. 51:20-24). So as Assyria an instrument in God's hand: "Ho, Assyrian, the rod of mine anger, the staff in whose hand is mine indignation. I will send him against a profane nation, and against the people of my wrath will I give him a charge." But when He is finished using Assyria: "Where fore it shall come to pass that when the Lord has performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria. . . . For he hath said, by the strength of my hand I have done it, and by my wisdom." (Isa. 10:5-6-12-13). How well Psalm 76:10 expressed this truth: "Surely the wrath of man shall praise Thee: the remainder of wrath shall thou restrain."
So the Old Testament is largely a record of God's choosing of, and his dealing with, the people of Israel. In their history they are repeatedly tested and disciplined in order that they might be fitted to carry out the purpose that God had for them. What was true of Israel has been true of many a nation through the centuries. God offers to that nation the kingdom of God, the saving knowledge of Christ Jesus, raises it up, prospers it, entrusts it with a mission and a heritage in the world. "Happy indeed in the nation whose God is the Lord, and the people whom He has chosen for His own inheritance." (Ps. 33:12).
From the days of Pilate it never has been Christ who is standing on trial. Always it has been that nation in whose midst Christ stands that is being put to the test. Our Lord declared that the stone upon which a nation makes or breaks itself, is the question as to what that nation does with Christ in its faith and life. (Matt. 21:42-43). The Roman governor asked the mob outside his palace in Jerusalem the abiding question : "What shall I then do with Jesus, who is called the Christ?" And that mob as spokesmen of the Jewish nation shouted: "Away with Him. Crucify Him. His blood be upon us and our children." The torch was offered the Jew and he rejected it. And the Jews today are scattered to the four winds of the earth, a separated people, and with a great hope, but persecuted everywhere to this day. Our Lord has said: "The Kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof."
So followed the history of Greece and Rome. Martin Luther in his book Admonition to My Beloved Germans said: "What's gone is gone. The Jews had Christ, but they rejected Him, and they are now scatteerd abroad. Greece had the pure Gospel, but now she has the Turk. Rome and the Latin nations had the truth, but now they liave the Pope. Germany has now her great oppor- tunity, but unfaithfulness will drive it away." For awhile Germany was very gloriously faithful, but in these latter years she has set up a strange nationalistic, militaristic idolatry, denying the very Lord who raised her to her former greatness. Is it possible that the Germany of Luther and Huss and other great fathers will have to hear the words: "The Kingdom of God shall be taken away from you and shall be given to a nation bringing forth the fruits thereof?"
John Buchan, the British writer and statesman, an elder in the Presbyterian Church of Scotland, until his death in 1938 Governor General of Canada, saw the events leading up to the present conflict, and wrote to the British people: "Our peril in recent years has been an indifference; and that is a grave peril, for rust will crumble a metal when hammer blows will only harden it, I believe — and this is our great hope — that the challenge with which we are faced may restore to us that manly humility which alone gives us power. It may bring us back to God."
Words like that apply to us in America. To no nation has the kingdom of God been offered so richly with all its accompanying blessings. But are we bringing forth the fruits thereof? This freedom that we enjoy did not come by accident, but as a gift from God as our forefathers honored Him. We have no assurance that these blessings will continue to come regardless of how we as people believe and live. As we watch this warfare which has engulfed nation after nation, even as America girds her national strength to check the ruthless aggression that is loose in the world, surely we ought to give thought to things fundamental (those things the preservation of which is essential, not because they are old merely, but because they are from God and are true, and reach down to the roots of our lives). God's Book and God's Day and God's House and God's service.
Is there anything more needed than a great turning to God — as in the days of Moody and Wes- ley and Knox and Luther and the New Testament Church? In the words of Paul, "We preach unto you that ye should turn . . . unto the living God, which made heaven and earth and the sea, and all things that are therein: Who in times past suffered all nations to walk in their own way. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." (Acts 14:15-17).
Yes, God has been very good to us in America. One has only to live outside this country a short time to realize it. How much better that "the goodness of God should lead us to repentence." Rom. 2:4. But if it should be otherwise; if God should have to lay a heavy hand upon our nation and land and people before the war is over, then may his discipline have its cleansing effect upon our hearts, renewing within us a right spirit.
God forbid that America should ever hear the words: "The Kingdom of God shall be taken away from you." But God