The History Of The ‘Tithe’
Money and the Church, by Luther P. Powell (Association Press, 1962,252 pp., $3.75), is reviewed by Paul S. Rees, Vice-President-at-large, World Vision, Pasadena, California.
In what forms, by what devices, through what motivations, has the Christian Church through the centuries received the material support required for its manifold ministries and enterprises?
The answer to this question has occupied the mind of the author for more than a dozen reflective, researching years. It first helped to get him a Ph.D. degree, with a thesis entitled The Growth and Development of the Motives and Methods of Church Support with Special Emphasis Upon the American Churches. A subsequent decade of digging into history, digesting data, and deploying material has born its fruit in the present highly informative volume.
In Part I, called “Money and the Church Previous to the American Period,” the Church of the first three centuries is seen resting its giving on the principle of voluntarism, with tithing scarcely envisaged in the first century, more frequently alluded to in the second, but only beginning to be enjoined in the third.
In the period between Constantine and Gregory the Great voluntarism recedes and legalism moves to the front. Tithing “jells,” first as a law of the church and then as a law of the civil courts. Church finance grows intricate. “Legacies,” “endowments,” and “oblations” (bread and wine brought by the worshipers, along with money) were encouraged or required.
What with Gregory the Great’s assumption of ultimate papal power, the church waxes wealthy. “Subsidies” and “tributes” multiply. A “spoils” system-antedating by far the political oddities of the American scene—comes into lucrative play: “the pope quite naturally claimed the goods of an archbishop, bishop, abbot, or any ecclesiastic who died.” With the passing of medieval time the multiplication of revenue-producing devices and deviations seemed boundless: “fruits during vacancy,” “annates,” “expectations,” “illegitimate fruits” (revenues from a member of the clergy who had gained his benefice uncanonically), “servitia,” “the pallium,” “pluralities,” “Peter’s Pence,” “income taxes” (shades of modernity!), “apostolic tax,” “procuration,” “visitation tax” and so on ad nauseum.
Chapter IV halts the historical progression of the book for a close look at the motivations that lay behind the elaborate fiscal system of the papacy. The large place accorded to “a theology of merit” was not without consequences in what our author calls “revenue-producing doctrines:” the “penance formula,” “indulgences,” “relics,” “absolutions,” “dispensations.” There were more and more attendant abuses, which were “made possible through a previous distortion of the gospel.”
In respect of Reformation changes and improvements Powell holds that, by and large, the fiscal transformation was much less radical than the situation required, with Lutheran and Reformed churches clinging to the union of church and state, and leaving to the Anabaptists and Quakers the unpopular task of bearing witness to the authentic freedom of the redeemed community.
Turning to the American scene, a revealing spotlight is turned on the contrasting philosophies of church support: the voluntary and the compulsory. The Baptists, the Methodists, and the Quakers would have it one way; the Episcopalians, and the Presbyterians would have it the other way. Compulsory support was arranged through the town meeting, or with proprietors who were known as “patroons,” or, more magisterially, with the colonial government and the Crown. In New Amsterdam, for example, the town officials were to be responsible for the ministers’ salaries “in return for the excise tax on rum and whisky!”
On either scheme the methods, gimmicks, and tricks ranged from “glebes” (lands or farms owned by the church) to lotteries. Powell’s historical plowshare has turned up some “crawling things.” In more than one community the conscience of government outran the conscience of the church. Without benefit of the pious, the government declared the lotteries illegal.
Probing the financial techniques of contemporary church life in the United States, our author finds nearly all of them unsatisfactory substitutes for genuine stewardship. The one exception is the “every member canvass.” This approach, he feels, is not “fool proof,” but at its best, wedded to a genuinely Christian devotedness, it is worthy and workable. (Item for the Department of Little Known Infonnation: “a ‘pledge’ to a church has been declared legally binding by the courts.”)
Out of the concluding chapters, dealing with motives, principles, and what is called “The Discipline of Tithing,” there comes a distillation of insights and inferences that I have found more than ordinarily rewarding. Tithing, far from being a legal duty, is a gracious Christtian discipline—and the open door to larger ministries of proportional giving. But signing up as tither because a “prosperity” angle has caught one’s eye is a practice roundly to be disapproved.
“On which side of Calvary are you living?” Where you work for salvation or from it? This, says Powell, is the watershed of Christian giving. One is a calculation. The other is a holocaust—one’s all on the altar in sheer gratitude for the gift of the Saviour.
This is a book many cuts above the average. It is well documented. It is restrained. It never screams. But it “gets home.”
PAUL S. REES
Good Commentaries
Commentary on the Second Epistle to the Corinthians, by Philip E. Hughes (Eerdmans, 1962,508 pp., $6), and The Epistles of Peter, by Cary N. Weisiger III (Baker 1961, 141 pp., $2.50), are reviewed by R. K. Harrison, Professor of Old Testament, Wycliffe College, University of Toronto, Toronto, Canada.
Dr. Hughes’ contribution to the New International Commentary on the New Testament is unquestionably a substantial piece of scholarship. His aim is exegetical rather than homiletical, but the preacher will find in this volume a good deal of sermonic material from both ancient and modern sources. While the author emphasizes, with an increasing number of modern scholars, the essential unity of II Corinthians, his designation of it as the “severe letter” will not be accepted in every quarter. Dr. Hughes shows an acquaintance with a wide range of scholarly opinion and strives to achieve a judicious balance on disputed points. Some of his arguments against dislocations of the Greek text are unconvincing, and the work as a whole exhibits some misspellings and misprints. Despite all this, however, the commentary is marked by profound scholarship and deep spiritual insight, and is a worthy addition to the series.
Cary Weisiger’s contribution to the Proclaiming the New Testament series expounds the chapters of I and II Peter in terms of historical setting, expository meaning, doctrinal value, practical aim and homiletical form. The author accepts the Petrine authorship of both epistles, and favors the view that II Peter preceded I Peter. The book contains much suggestive sermonic material and relates the message of Peter to the present day with profound awareness of the issues involved. The busy pastor will find this work a valuable addition to his library.
R. K. HARRISON
Cream For Students
Varieties of Christian Apologetics, by Bernard Ramm (Baker, 1961, 199 pp., $3.95), is reviewed by Gordon H. Clark, Professor of Philosophy, Butler University, Indianapolis, Indiana.
This revised edition differs from the earlier Types of Apologetic Systems chiefly by the omission of chapters on Carnell and Van Til and the addition of chapters on Calvin and Kuyper.
The three varieties of apologetics studied are: systems of subjective immediacy, systems of natural theology, and systems stressing revelation. As a textbook the material has been put on a student level; yet the chapter on Butler is excellent, and the one on Tennant runs a close second.
Sometimes brevity and simplification raise questions. Do Kant’s three Critiques really represent a defense of Christianity (p. 13)? Do Romish apologists believe that the claims of Christianity—beyond the existence of God—are demonstrable (p. 23)? And with Berkeley in mind, does empiricism stand in radical contrast to idealism (p. 111)?
On the whole, however, the author skims the cream off the three varieties of apologetics to give the student a rich diet.
GORDON H. CLARK
Christian Summit
Despatch from New Delhi, by Kenneth Slack (S.C.M., 1962, 96 pp., 3s. 6d.); and New Delhi Speaks, (S.C.M., 1962, 80 pp., 2s. 6d.; Association, 128 pp., $.50), are reviewed by Colin Brown, Tutor, Tyndale Hall, Bristol, England.
The General Secretary of the British Council of Churches with all the skill of a professional journalist spotlights the great moments of this multi-racial, multicreedal Christian summit. New Delhi contained the world’s churches in microcosm. Billy Graham was there. Even the Church of Rome was represented by five hand-picked observers. When the Assembly opened it contained 625 delegates representing 175 member churches. By the time it closed, its ranks had been swollen by the inclusion of 23 more churches, among them the Orthodox churches from behind the Iron Curtain. After the amalgamation of the International Missionary Council with the WCC, most missionary work, for good or ill, will come under the WCC umbrella. But still the most important aspect of New Delhi was its adoption of a trinitarian doctrinal basis.
Reading for prespective
CHRISTIANITY TODAY’S REVIEW EDITORS CALL ATTENTION TO THESE NEW TITLES:
* World Christian Handbook 1962, edited by H. Wakelin Coxill and Sir Kenneth Grubb (World Dominion Press, $7.50; 27s. 6d.). Invaluable reference work on Christianity’s current situation through the world, including statistics, articles, maps, and directory.
* The Role of the Minister’s Wife, by Wallace Denton (Westminster, $3.50). One for the lady of the manse, the “little minister” without calling, portfolio, or salary, often lonely in her fish bowl existence.
* Christ and Crisis, by Charles Malik (Eerdmans, $3). Seven addresses by the former president of the United Nations General Assembly, a Greek Orthodox layman whose insights into the culture crisis merit a hearing.
The companion volume contains the Message of the Assembly, its three Reports on Witness, Service, and Unity together with an Appeal to All Governments and Peoples. In view of the great doctrinal differences it is perhaps inevitable that much of what the Assembly had to say sounds platitudinous and frustratingly vague. But at least New Delhi gave our denominational leaders opportunity to meet. And in any case its real significance depends on the response of the churches hack home. With the publication of these books we are given the WCC’s election manifesto. What we do with it is our responsibility.
COLIN BROWN
The Judgment: Well Done
The Biblical Doctrine of Judgment, by Leon Morris (Eerdmans, 1960, 72 pp., $2), is reviewed by G. L. Archer, Professor of Biblical Languages, Fuller Theological Seminary, Pasadena, California.
This little book comes at a fairly high price, but it seems quite worth the money from the standpoint of value received. The author is the very able biblical scholar, presently Warden of Tyndale House, Cambridge (although formerly of Ridley College in Melbourne), who has published several excellent studies in New Testament biblical theology. In this present work he has included in his survey of the concept of judgment in the Scriptures a very careful study of the Old Testament Hebrew terminology, as furnishing a background for the New Testament development and consummation of the judgment-concept.
Prof. Morris combines in this treatment a thorough acquaintance with the views of modern scholars (such as Snaith, Pedersen, Köhler, Manson, and Aubrey Johnson) along with a level-headed, independent study of the Hebrew terms themselves in the light of their own context. Thus he makes a fair evaluation of interpretations with which he cannot concur, and then subjects them to a concise but satisfying critique. His method of progression is to deal with each Old Testament term in the order of frequency and importance, and indicate in a summary way the special contribution which each work makes to the biblical concept of judgment.
It is only natural that the most extensive treatment should be given to the term shāpat (“to judge”) and its nounform mishpāt (“judgment”), since this is the word most widely used in the Old Testament, and possesses the greatest variety of meaning. After pointing out the inadequacy of competing views, that the basic idea of shāphat is “rule” (Dodd), or “custom” (Snaith and Pedersen), he offers the following contributions to a just appreciation of its root significance and central thought: (1) It includes the idea of “protect by means of justice.” (2) Rather than a quiet acceptance of status quo and the established mores of society, mishpāt involves a dynamic principle of radical reform, if necessary to bring society back to God’s standards of righteousness. (3) The principle of discrimination between right and wrong, central to this term, is combined with an obligation to go beyond and take appropriate action, punishing the guilty and vindicating the rights of the innocent. (4) Mishpāt is inseparable from a covenant-context; it involves maintaining the sanctions and standards of God’s covenant with Israel. (5) When the Word is used to mean “ordinance” or “law,” it connotes a merciful provision on the part of a God who loves his people. (6) It also combines a love of right with a love of men, and thus involves loving kindness, faithfulness, and mercy. (7) This in turn leads to the notion of deliverance (of widows, orphans, strangers, or the oppressed nation), alongside the outpouring of punitive wrath upon the evildoer. Lately, Morris observes that the pious Israelite, dedicated though he was to the enforcement of mishpāt in his own community and age, nevertheless recognized that only God himself could bring perfect justice to pass in this world so out of joint. He therefore looked to Jehovah to punish the wicked, to separate his righteous remnant from among the ungodly, and to establish his holy rule upon earth.
The only criticism your reviewer can make of this treatment of mishpāt is that it is presented in too piecemeal a fashion; it would have achieved greater clarity had the author attempted an initial synthesis of the various motifs of shāphat, and then showed how each derivative application stemmed from the parent idea. Personally we have found the clue furnished by Girdlestone (“Synonyms of the Old Testament”) to be most helpful in organizing the data of mishpāt: that it involves the putting into practical application of the principles of sedeq (“righteousness” or “justice”)—that standard of righteousness which confonns to the holy nature of God. In other words mishpāt presupposes sedeq as its background, and enforces its sanctions to create situations. This is what happens when a panel of judges adjudicates a specific case; the judges (shõphetim) apply sedeq to the litigants before them, and their decision is called a mishpāt. This also explains the use of this same term to the numerous provisions in the Pentateuch which set forth a specific type of case (the “If … then …” type). Whether the word is translated “ordinance,” “judgment,” or “law,” the basic notion is that of putting the principles of sedeq in operation. Thus also we are to understand the function of the shõphetim in the Book of Judges; they were primarily executives, appointed by God to enforce his sedeq and his covenant sanctions in times of national crisis.
In his treatment of related words, like din (carry on a lawsuit, administer judgment or rule), pillel (intervene, interpose with judgment), yākakh (judgment as involving reasoning, argumentation or rebuke), and ribh (strive, conduct a suit, uphold the rights of), Morris is succinct, clear and to the point. His discussion of the disputed use of elõhim as “judges” is well done; his refutation of those who hold to a theory of subordinate deities as involved in Psalm 82:2–6 is quite masterly and compelling.
In his discussion of the New Testament terms for judgment, krino and krisis, Morris shows how the Old Testament concepts carry over into apostolic thought. The Lord deals vigorously with evil and is active in saving his people; in contrast with mere deterrent or curative penology (so prevalent in modern times), New Testament judgment involves meting out true punitive justice. It may also involve a discriminating or sifting process, in which human agents are themselves involved. On p. 51 the author comments: “Men today often reject the whole idea of judgment. They feel that it is not in keeping with the concept of God as a loving Father that He should judge men, and sentence them to hell. This objection overlooks entirely the way that judgment works. It is not that a tyrannical God looks down grimly on men and picks out certain with whom He will have nothing to do. God is love. Men sentence themselves. They choose darkness and refuse light.”
Morris’ final chapter deals with the future certainty of judgment according to New Testament teaching. He demonstrates most conclusively that C. H. Dodd’s concept of “realized eschatology” is an alien philosophical viewpoint foisted upon the New Testament writings, and not justly derivable from them. “Statements about the future judgment are so frequent, and so basic to the thought of the biblical writers, that no theology which fails to do justice to it can be reckoned as true to the New Testament faith. ‘If in this life only we have hoped in Christ, we are of all men most pitiable’, wrote Paul (1 Cor. 15:19)” (p. 58). In connection with Bultmann’s “reinterpreted eschatology” the author points out that Bultmann has to resort to large-scale tampering with the text of John in order to square his theory with the data of the Fourth Gospel. “Such a procedure,” Morris drily remarks, “gives us a good deal of information about the ideas of Bultmann, but little about New Testament teaching” (p. 59).
It is only natural that a subject of this sort should especially lend itself to homiletical treatment; there are many overtones of pulpit eloquence, and the result is quite moving. Nevertheless the limited size of the book has regrettably abbreviated his treatment of some aspects which deserve much fuller treatment. This is particularly true of the section on “Judgment is according to works” (pp. 66, 67), which outlines the problem of an apparent emphasis in some passages of Scripture upon the factor of deeds of human merit. He explains the teaching of 1 Cor. 3:10–15 concerning the works of faith, as a structure built upon the meritorious work of Jesus Christ. But he does not extend this reconciling principle to the various references to the importance of a Christian’s works in relation to the judgment of God in Christ. A more extended treatment of this theme would have rendered the reader a real service.
In conclusion we may say that few works on the key terms of biblical theology surpass this work for over-all excellence, clarity and balance of judgment. Despite its brevity it presents the student of Scripture with much nourishing, solid meat, and includes a good summary of the current views of the leading authorities in the field.
G. L. ARCHER
Posthumous
Studies in the Gospels and Epistles, by T. W. Manson (Manchester University Press, 1962, 293 pp., 30s.), is reviewed by F. F. Bruce, Rylands Professor of Biblical Criticism and Exegesis, University of Manchester, Manchester, England.
Those of us who eargerly read the papers contributed by T. W. Manson to successive volumes of the Bulletin of the John Rylands Library used to hope that one day they would grow up into a complete New Testament Introduction. The author’s lamented death in May 1958 deprived us of that hope, as of much else. But it is good to see so many of those papers gathered together in this volume. They have been edited by Principal Matthew Black, and preceded by an appreciation of the author by his former colleague. Professor H. H. Rowley. Part I, entitled “Materials for a Life of Jesus,” contains seven papers, the first of which—a lecture on “The Quest of the Historical Jesus—Continued”—has never been published before. Part II, entitled “The Epistles of St. Paul,” also contains seven papers, including (curiously enough) one on the Epistle to the Hebrews, considered Pauline by neither author nor editor nor reviewer.
It may suffice here to say something about the one paper hitherto unpublished. Professor Manson did not share the fashionable skepticism concerning the possibility of writing a life of Jesus, and he would have been the last man to listen to those who describe the quest of the historical Jesus as illegitimate. He did not consider that Schweitzer had said the last word on the subject. To him the ministry of Jesus, far from being an interim ethic or a mere prologue to the Kingdom of God, was and is the Kingdom of God. He knew, of course, and never tired of reminding us, that the ministry of Jesus did not come to an end with his death. As for Form-criticism, “a paragraph of Mark is not a penny the better or the worse for being labeled.… In fact, if Form-criticism had stuck to its proper business, it would not have made any real stir. We should have taken it as we take the forms of Hebrew poetry or the forms of musical composition” (p. 5). Well said!
We read this book with a renewed sense of the great loss that New Testament scholarship has suffered by the passing of T. W. Manson, to which the reviewer adds a renewed sense of the tremendous honor and responsibility of following him in his Chair.
E. F. BRUCE
Gripping Pages
Robert Moffatt: Pioneer in Africa, by Cecil Northcott (Harper, 1962,357 pp., $7.50), is reviewed by J. T. H. Adamson, Minister, First United Church, Ottawa, Ontario, Canada.
Northcott provides an attractively written story of the missionary who has been somewhat overshadowed by his illustrious son-in-law, David Livingstone.
Moffat labored in South Africa for over 50 years from 1817. He proved a traveler and descriptive writer with an observant eye; a horticulturalist with “green fingers”; a practical man who could mend broken wagons and prescribe effective regimens for the sick; a translator of the Bible into Sechuana; a friend of African chiefs with a remarkable power of inspiring trust; and not least a zealous evangelist with a Calvinist theology.
Northcott does not seek to hide Moffat’s faults. He was authoritative, self-opinionated, over-pious, and not a little vain. But he had unflinching patience. He was a man made for the long haul. He would no sooner turn from a difficulty than, in Livingstone’s words, “a lion would run away from a turkey-cock.” He was utterly dependable, with a serene faith and simple, stubborn traits. He was a humanitarian who put the plough second to the Bible, and it was his achievement to pioneer white settlement and Christianity in Southern Rhodesia.
The book is written with a thoroughness and competence that should make it the definitive biography of Moffat. Although there is too much detail perhaps for the general reader, there are many fascinating and gripping pages.
J. T. H. ADAMSON
Fathers Of The Pilgrims
The Writings of Henry Barrow 1587–1590 (Allen & Unwin, 1962,680 pp., 84s.) and The Writings of John Greenwood 1587–1590 (Allen & Unwin, 1962,344 pp., 63s.), edited by Leland H. Carlson, are reviewed by Gervase E. Duffield. member of The National Assembly of the Church of England.
Volumes 3 and 4 of the Elizabethan Nonconformist texts give to the public writings hitherto known mainly to experts alone. They should be of special interest to American readers, as these British independents are the direct ancestors of the Pilgrim Fathers. Such men felt bound to leave the national Protestant church, as they thought her wrong in her liturgical worship, her ministry, her discipline, and her basis of membership. They held the “gathered” church view, and stressed individualism, freedom of enquiry and the priesthood of all believers. Their tone was not moderate, but neither was that of their age. Criticism was directed at Anglican and Continental Reformers alike, and even at certain Anabaptists.
Greenwood and Barrow were leading Separatists who suffered death for their convictions, though strictly they were traitors since the State recognized only one church, and toleration had not yet come. Their writings consist inter alia of theological treatises, letters, and accounts of their various examinations before the archbishop and other notables. Dr. Carlson of Claremont, California, has modernized spelling, corrected errors and given introductions. His superb editions will be specially gratifying to Protestants at a time when Roman Catholics are strenuously pressing the claims of their “40 martyrs,” executed for following Pius V’s orders to recover England “to the primitive obedience of this holy Roman See.”
GERVASE E. DUFFIELD
Book Briefs
God’s Gold Mines, by C. Roy Angell (Broadman, 1962, 118 pp., $2.50). Stories sprinkled with spiritual comment.
The Eight Pillars of Salvation, by Harold M. Freligh (Bethany Fellowship, 1962, 123 pp., $2). Brief, definitive evangelical writings about the foundations on which salvation rests. Both thought and language are tight and lucid.
Alone With God, ed. by Theodore J Kleinhans (Concordia, 1962, 104 pp., $2.50). Fifty devotional gems gathered from Luther’s sermons. As pungent as Luther.
The Christian Answer to Life’s Urgent Questions, by George E. Sweazey (Bethany Press, 1962, 192 pp., $3.50). Refreshing writing in language addressed to the street where you live, giving answers that some times rest on precarious theological underpinning.
Henry VIII and Luther, by Erwin Doernberg (Stanford University Press, 1962, 139 pp., $3.50). Collected evidence of the interesting particulars attending the exchanges between two leading Reformation figures.
The Great Commitment, by Lin D. Cart wright (Bethany Press, 1962, 144 pp., $2.50). Author deals warmly, devotionally, perceptively with the meaning of personal profession of faith in Christ.
The Mature Christian, by A. Morgan Derham (Revell, 1962, 128 pp., $2.50; Marshalls, 1961, 10s. 6d.). Mature observations on Christian maturity, lack of which often causes Christians to be disappointed with themselves. A nutshell treatment that is all meat and no shuck.
Commission, Conflict, Commitment (Inter-Varsity Press, 1962, 301 pp., $5.50, paperback $3.25). Messages of the Sixth International Student Missionary Conven tion held in December, 1961, at the University of Illinois.
The Gloomy Dean, by Robert M. Helm (John F. Blair, Publisher, Winston-Salem, N. C., 1962,310 pp., $6). A study of the life and writings of Dean Inge of London’s St. Paul Cathedral, an exponent of Plotinus. Denying man’s inevitable progress, he said that the world “was never meant to be a pleasure garden” and was dubbed the “gloomy Dean.”
Buddhist Thought in India, by Edward Conze (Allen & Unwin, 1962, 302 pp., 36s.). A history of Indian Buddhist philosophy from 500 B.C. to A.D. 600.
Melanchthon: Selected Writings, ed. by E. E. Flack and L. J. Satre (Augsburg, 1962, 190 pp., $4). Selected writings which open the window on Melanchthon and his thought, particularly on his relation to the “pure Lutheranism” of Luther.
The Red Carpet, by Ezra Taft Benson Bookcraft, Salt Lake City, 1962,325 pp., $3.50). Former Secretary of Agriculture Benson warns America that socialism is a red carpet providing a royal welcome to communism.
Heart-Cry for Revival, by Stephen F. Olford (Revell, 1962, 128 pp., $2.50). A heady, hearty, but sober discussion of revival in the light of biblical thought.
The Making of a Man of Goa, by Alan Redpath (Revel, 1962,256 pp., $3.50). Expository, homiletical studies of the life of David.
Worship with Youth, by J. Martin and Betty Jane Bailey (Christian Education Press, 1962,247 pp., $3.95). An almost fine book that sometimes teeters perilously on shaky doctrinal positions.
Refugee, by Donald E. Hoke, Paul B. Peterson and Laverne Donaldson (Moody, 1962, 176 pp., $3.50). Author points up the situation of political victims in trouble spots around the world, and pleads for an awakening Christian concern for these millions of refugees.
Romanism in the Light of Scripture, by J. Dwight Pentecost (Moody, 1962, 127 pp., $2.50). Popular evaluation of distinctive Roman Catholic tenets in the light of the biblical norm.
The Gospel of John, by Ronald A. Ward and The Epistles of James, John and Jude, by Russell Bradley Jones, (Baker; 1961; 142 and 164 pp.; $2.50 each). Practical, suggestive evangelical comments on key texts, which can enrich both pulpit and laymen. Part of 15-volume-series on the New Testament.
Southern Rebel in Reverse: The Autobiography of an Idol-Shaker, by D. Witherspoon (American Press, 1961, 178 pp., $3). A minister deposed in the South for theological liberalism becomes a rebel for freedom and social justice as he sees it. Regretfully, he broke more than idols. A gripping story in which sadness and humor mingle, throwing a light on the man and the times in which he lived.
The Collected Papers in Church History. Series I: Early and Medieval Christianity, by Roland H. Bainton (Beacon Press, 1962,261 pp., $6). Essays of quality scholarship on many aspects of church history by one of the deans of American church historians. One of a projected series of three.
Your Marriage—Duel or Duet?, by Louis H. Evans (Revell, 1962, 128 pp., $2.50). A fine discussion of one of the toughest and most sensitive of human relationships. Here is help for the many who know they need help, and for some who think they do not.
Paperbacks
Step by Step in Theology, by Hal and Jean Vermes (Association, 1962, 140 pp., $3). “An experimental book that works like a teaching machine,” guiding the reader through bite size sections (four to a page), until he has had a six-course meal. The method is strong; the theology sometimes wobbly.
Guide to Subversive Organizations and Publications (U. S. Government Printing Office, Washington 25, D. C., 1962, 276 pp., $.70). A list of subversive organizations and publications, prepared and released by the House Committee on Un-American Activities.
Selected Writings of Saint Augustine, ed. by Roger Hazelton (Meridian Books, 1962,320 pp., $1.65). A representative selection of the varied writings of one of Christendom’s most influential thinkers, with an introduction by R. Hazelton.
The Meaning of History, by Nicholas Berdyaev (Meridian Books, 1962, 192 pp., $1.25). A religious-philosophical analysis of history by the late, brilliant Russian thinker. First printed in 1936.
The Screwtape Letters, by C. S. Lewis (Macmillan, 1962, 172 pp., $.95). One of the wittiest Christian writers of the twentieth century adds a delightful and informative preface to his famous Screwtape Letters and a new Screwtape piece: “Screwtape Proposes a Toast.”
The New Testament in Modern English, tr. by J. B. Phillips (Macmillan, 1962, 583 pp., $1.45). Well-known translation in first-time paperback edition.
Your Pulpit in Life, by Waldo J. Werning (Church-Craft Pictures, Inc., 4222 Utah St., St. Louis 16, Mo., 1962, 72 pp., $1.25). Author defines Christian’s calling in authentic, biblical sense.
Invitation to Baptism, by R. E. O. White (Carey Kingsgate, 1962, 77 pp., 5s.). A small manual for those enquiring about baptism by a distinguished Baptist scholar.
Life and Religion in Southern Appalachia, by W. D. Weatherford and Earl D. C. Brewer (Friendship, 1962, 166 pp., $1.50). Religious, sociological study of the mountain people of the Appalachians.
Boys For Christ, by the staff of Christian Service Brigade (Christian Service Brigade, Wheaton, Ill., 1962, 172 pp., $2). A manual for leaders of boys.
Reprints
The Hidden Life of Prayer, by D. M. M’Intyre (Bethany Fellowship, 1962, 94 pp., $1.50). Wallet size classic on prayer for reading on the 8:15.
David: King of Israel and Ruth and Esther, by William M. Taylor (Baker, 1961, 443 and 269 pp., $2.95 each). Homiletical, biblical expositions of the lives indicated in the titles. Dated but competent. Original printing, 1886.
The Holy Spirit: His Gifts and Power, by John Owen (Kregel, 1960, 356 pp., $3.95). One of the great classics on the doctrine of the Holy Spirit. First printed 1674.
The Saints’ Everlasting Rest, by Richard Baxter (Revell, 1962, 187 pp., $3.50). A devotional classic; held in honor for 300 years.
A Commentary on the Holy Bible: Volume I, Genesis—Job, by Matthew Poole (Banner of Truth Trust, 1962, 1031 pp., 35s.). “Matthew Poole is sound, clear, sensible,” declared Bishop J. C. Ryle, “and taking him for all in all, I place him at the head of English Commentators on the whole Bible.” A handsome reprint of a hitherto scarce work.
Introductory Hebrew Grammar, by A. B. Davidson, revised by John Mauchline (T. & T. Clark, 1962, 313 pp., 30s.). A complete revision by the Glasgow University Old Testament Professor of a famous grammar which has seen 25 editions in 90 years.
Tempest Over School Prayer Ban
JESUS AND THE JUDGES—Jesus, according to St. Luke, remonstrated with His disciples and said: “Suffer little children to come unto me, and forbid them not.” Little children may not approach Him, however, through the public schools of New York. Six justices of the Supreme Court have forbidden it.—The Evening Star, Washington, D. C.
VICTORY FOR VOLUNTARISM—The Supreme Court’s decision … is an act of liberation. It frees school children from what was in effect a forced participation by rote in an act of worship which ought to be individual, wholly voluntary and devout. It frees the public schools from an observance much more likely to be divisive than unifying. And most important of all, perhaps, it frees religion from an essentially mischievous and incalculably perilous sort of secular support.—The Washington Post, Washington, D. C.
A CATHOLIC BISHOP’S VIEW—I am astonished that the men who are leading judicial figures of our country have shown themselves to be confused concerning the “establishment of religion” and religion itself. These are two distinctly different things. This apparent misunderstanding … about the “establishment of religion” (a state church) and the virtue of religion is most disturbing.—Bishop WALTER P. KELLENBERC, Roman Catholic Diocese of Rockville Centre, L. I., New York.
A RABBI’S VIEW—It is incredible to think how very eminent jurists … can have been misled by the over-zealous quest for utter and complete separation between Church and State. We have as a nation recognized that we live in freedom under God, that we trust in God, that we invoke God’s blessings at public assemblies and at official national and local gatherings … the decision has utterly ignored this ineradicable ideal and reality of American public life.… Many Americans are exaggerating the alleged encroachments of religion in our public life.—Rabbi JOSEPH SHUBOW, Temple Bnai Moshe, Boston, Massachusetts.
THE HEARST NEWSPAPERS—The decision … is a misinterpretation of the Constitution. Using the religious liberty guarantee in the First Amendment as its reason, the ruling is a deprivation of liberty and a denial of the nation’s basic faith in God.—WILLIAM RANDOLPH HEARST, JR.
PRAYER WAS OFFENSIVE—The decision is sound.… The prayer was offensive to Bible-believing Christians because it was not made in the name of Jesus Christ, the only Mediator between God and man.… It is not tolerable that the State should presume to dictate an official prayer to God satisfactory to all religions, but most assuredly not satisfactory to Jesus Christ.—DR. CARL MCINTIRE, President, International Council of Christian Churches.
ILL-TIMED BLOW—At a time when the godly are in a deadly struggle with the ungodly for the freedom and dignity of men; when we are concerned with the moral strength of our people and the impact of the moral and the religious on our youth … when we should prove to the world that prayer to God shall be constantly with us for guidance to world security, peace of mind and moral fortification; this … comes as an unexpected and ill-timed blow.—Greek Orthodox Archbishop IAKOVOS.
SECULARISM ACCELERATED—This is another step toward the secularism of the United States.… Followed to its logical conclusion, we will have to take the chaplains out of the armed forces, prayers cannot be said in Congress, and the President cannot put his hand on the Bible when he takes the oath of office.—Evangelist BILLY GRAHAM.
THE WRONG CROWD WINS—When the Court in one breath tells us that narcotics addiction is not a crime, and literature about homosexuals is not offensive, but that we cannot lead our schoolchildren in prayer, they are coming dangerously close to destroying the confidence of the people in our laws and in our courts.—Congressman WILLIAM G. BRAY (R., Indiana).
WHERE WILL IT LEAD?—The Supreme Court has raised more questions than it answered.… Is mention of God to be divorced from all temporal matters with which government has any connection?… Those are the questions that the Supreme Court has now precipitated—and that the court will have a long, hot, bitter time trying to answer.—New York World-Telegram and The Sun.
SECURITY FROM SECTARIANISM—There is no good alternative to accepting in good spirit and good faith the Supreme Court’s decision.… At a time when the principle of separation of church and state is in danger of being compromised by those who favor Federal or state aid to religious-based schools, the court’s decision is the strongest possible security. It buttresses the President’s position that such aid would be unconstitutional.—ROSCOE DRUMMOND, New York Herald Tribune.
PIETY IN NEW JERSEY—The decision does not apply in our state. We in New Jersey read a prayer that was thought up by someone else: the Lord.—Governor RICHARD J. HUGHES.
NCC SILENT—There is no statement that can be made on behalf of the National Council of Churches regarding this decision.… The National Council has not spoken with regard to the issue involved.—ALCWYN ROBERTS, Associate Executive Secretary, Division of Christian Education, National Council of the Churches of Christ in the U.S.A.
ASSORTED COMMENT—Leo Pfeffer, general counsel of the American Jewish Congress: “a great milestone”.… Herbert Hoover: “a disintegration of one of the most sacred of American heritages”.… Francis Cardinal Spellman: “I am shocked and frightened”.… Dr. Oswald C. J. Hoffmann, “Lutheran Hour” speaker: “cannot be termed anti-Christian”.… Congressman George M. Grant (D., Alabama): “They can’t keep us from praying for the Supreme Court.”
