A major church-state incident this month involved the National Council of Churches in a stern rebuke of the U. S. Department of Defense.

At issue was a new, easy-reading Air Force training manual, one lesson of which taught non-commissioned reservists how to safeguard military information and how to recognize subversive techniques.

The manual quoted a newspaper editorial which criticized a Protestant church convention for urging that Red China be recognized by the United States and admitted to the United Nations.

“The implications of this editorial are clear,” the manual observed. “Communists and Communist fellow-travelers and sympathizers have successfully infiltrated into our churches. The foregoing is not an isolated example, by any means; it is known that even the pastors of certain of our churches are card-carrying communists.”

A reservist in Trenton, New Jersey, told his minister that he was disturbed at this and other parts of the manual. The minister notified the local council of churches, which in turn called NCC headquarters in New York’s Interchurch Center.

James Wine, an associate general secretary of the NCC, immediately fired off a strongly-worded letter of protest to Defense Secretary Thomas S. Gates.

Five days later Wine and two other NCC staff members came to Washington because, according to a spokesman, the Defense Department “was not treating the matter with the sense of importance we thought it deserved.”

The following day Air Force Secretary Dudley Sharp was quoted as having “categorically repudiated the publication” as representative of Air Force views.

Sharp also ordered the manuals withdrawn, only to learn that such an order had already been issued—six days before. The Air Force said the manual was brought to the attention of “responsible officials by a member of the reserve forces.” An investigation was launched.

Wine and his NCC associates still wanted to know “how the material was printed in the first place.” They held conferences with Gates and Sharp before leaving Washington. A spokesman said he was encouraged with the reaction of Defense Department officials.

Wine planned to record the incident in his report to the NCC General Board when it met in Oklahoma City February 24–25.

Excerpts From The Protest

Under a letterhead of the National Council of Churches, Associate General Secretary Wine wrote to Defense Secretary Gates:

“The appearance of this material, in the circumstances, is a patent contravention of the first amendment of the Constitution of the United States.

“To imply some relationship between the Revised Standard Version of the Holy Bible and Communism is insidious and absurd.

“To aver by innuendo that the National Council of Churches is associated or in any way influenced by the Communist party is an example of irresponsibility at its worst.…

“I am sure you know that the National Council of Churches is the representative body of 33 Protestant and Orthodox denominations of the United States.…”

In a separate statement, Wine declared, “Beyond the very grave implications of this outrageous attack in an official government document on American churches and the National Council of Churches, we are conconcerned, and deeply so, about what may be a pattern of official indoctrination that amounts in itself to a form of subversion.”

What The Manual Said

The following is taken from the Continental Air Command’s Air Reserve Center Training Manual (NR. 45-0050, Incr. V, Vol. 7) which aroused NCC indignation:

Subversion. Subversion is any activity by which any person or group willfully attempts to interfere with or impair the loyalty, morale, or discipline of any member of the Armed Forces, or American citizens in general.

To establish a workable program of subversion, the Communists have discovered what they think is an almost foolproof weapon—the front organization. Have you ever heard of … The Abraham Lincoln Brigade, American Youth for Democracy, The League of American Writers, American Patriots, Inc., Committee for Protection of the Bill of Rights, Labor Research Association, Inc., Committee for World Youth Friendship and Cultural Exchange, The National Committee for Freedom of the Press, National Federation for Constitutional Liberties, The Voice of Freedom Committee. These sound quite American, don’t they? Yet the Attorney General of the United States has officially declared them to be subversive Communist fronts.…

Don’t join any organization or sign a so-called “peace petition” until you are certain it isn’t a Red front. You may check organizations against the subversive list in AF Regulation 124–5, “Designation of Organizations in Connection with the Federal Employee Security Program.” This regulation lists more than 280 organizations whose political or social philosophies (not necessarily all Communistic) are foreign to the American concepts of democracy. Among these are a number of schools which presumably teach alien ideologies, such as the Samuel Adams School, Boston; the Tom Paine School of Social Science, Philadelphia; the George Washington Carver School, New York City; the Jefferson School of Social Science, New York City; the Joseph Weydemeyer School of Social Science, St. Louis; the Seattle Labor School; and the Philadelphia School of Social Science and Art. Also listed are the front organizations named earlier.

Communism in Religion. From a variety of authoritative sources, there appears to be overwhelming evidence of Communist anti-religious activity in the United States through the infiltration of fellow-travelers into churches and educational institutions.

The National Council of Churches of Christ in the U. S. A. officially sponsored the Revised Standard Version of the Bible. Of the 95 persons who served in this project, 30 have been affiliated with pro-Communist fronts, projects, and publications.…

Dr. Harry F. Ward, long a recognized leader in the National Council of Churches, was a Professor of Christian Ethics at Union Theological Seminary in New York City for some 25 years, during which time he influenced thousands of theological students. Dr. Ward was identified by Louis Francis Budenz (an ex-Communist) before the Senate Internal Security Subcommittee as a member of the Communist Party.…

Communism and Religion in Red China and North Korea. Reverend Shih-ping Wang, East Asia Director of the Baptist Evangelization Society International, appearing before the House Un-American Activities Committee in March 1959, described at some length the commune system recently instituted in Red China. This system has hurt the churches, he said, because it has given the government much more complete control of the people and all worship has been forbidden in the communes.…

The foregoing hearings before the House Committee on Un-American Activities were published in an official Government bulletin on 26 March 1959, and doubtless released previously to the Nation’s press. Nevertheless, a United Press International News dispatch of 27 May 1959 said, “A distinguished American theologian has some stern words to offer on the problem of Communism and Christianity.” The distinguished theologian was none other than Dr. John A. Mackay, retiring President of Princeton Theological Seminary. The news dispatch went on to say: “Dr. John Mackay … charged that America is turning its back on untold thousands of Christians in Red China. Dr. Mackay called for the recognition of Red China … backing a resolution that had been adopted at the General Assembly.… Dr. Mackay told the delegates that while Red China had done some terrible things, so had the United States.”

Protestant Panorama

• With the appearance of a twelfth edition this month (500,000 copies now in print), Zondervan’s Amplified New Testament emerged as one of the most successful evangelical publishing ventures in modern times. The publisher hopes to issue the first section of an Old Testament counterpart in 1962 and the remainder in 1964.

• Students at Central Bible Institute, Assemblies of God school in Spring-field, Missouri, broke out in spontaneous, round-the-clock periods of prayer and confession this month. Chaplain Glenn Reed said “revival’ began when students accepted the challenge “to see Pentecost in our day” during chapel services conducted by evangelist Warren Litzman. Reed viewed the moving as a climax to President J. Robert Ashcroft’s stress on “apostolic academics.”

• The International Convention of Christian Churches (Disciples of Christ) plans to launch a 10-year denominational expansion program July 1. The Disciples’ goal is 1,500 new congregations in the United States. They now have about 8,000.

• Southern Baptists now claim the largest Sunday School enrollment of any Protestant denomination. Their record total for 1959 as released by the Baptist Sunday School Board was 7,276,502, which ranks above The Methodist Church for the first time. Southern Baptists also reported a record total of baptisms, 429,063.

• New York City’s interdenominational Riverside Church launched a bilingual ministry this month with a weekly Spanish-speaking worship service in Spanish.

• Dr. Charles W. Lowry, well-known in religious circles in the nation’s capital, is reported to have renounced his Episcopal priesthood. Lowry was rector of an Episcopal church in Chevy Chase, Maryland, before helping to form the Foundation for Religious Action in the Social and Civil Order. He had also been at one time a professor at Virginia Theological Seminary. He was recently elected president of the American Peace Society.

• The Presbyterian Church in Korea, hit by a split last fall, held a reuniting assembly this month with 80 per cent of commissioners present. Both factions were represented among newly-elected officers.

• Good News Publishers of Westchester, Illinois, plan a new $1,000,000 headquarters building.

• Pentecostalist movements are growing rapidly in the Netherlands and are making inroads into congregations of the major Protestant churches, according to a report of the Dutch Ecumenical Council of Churches.

• World Vision is sponsoring a pastors’ conference in Tokyo March 1–4. Among speakers: Dr. Bob Pierce, Dr. Richard C. Halverson, Dr. Paul S. Rees, and Dr. Bernard Ramm.

• The Evangelical Seminary of Puerto Rico, the island’s only Protestant theological school, plans a long-range expansion program subject to approval of its six sponsoring denominations in the United States.

• The Nazarene Congregational Church of Brooklyn is conducting a six-month experimental project to rehabilitate 10 delinquent boys aged 11 to 14 who have been referred by the borough’s children’s court.

• The A. J. Holman Company releases the first of three volumes of an international and interdenominational exposition of the English Bible March 1. Titled The Biblical Expositor, the new work represents combined efforts of 65 evangelical scholars from three continents. Consulting editor is Dr. Carl F. H. Henry, Editor of CHRISTIANITY TODAY. The publisher reported that of the first printing of 6,750 sets, 3,352 were sold a month before publication.

• Six original pamphlets written by Martin Luther between 1532 and 1538 were recently donated to the Foundation of Reformation Research.

• A teletypewriter network linking agencies of the Southern Baptist Convention and state Baptist papers was to be put into operation March 1.

ADULT BIBLE CLASS

When the church school ceases to attract and teach adults as well as children, it misses one of its most important functions, for adult spiritual illiteracy is a serious problem of the contemporary scene.

Most of us have seen and probably inwardly smile at the sign “Don’t Send Your Children to Sunday School—Take Them,” but it is more than an eye-catching slogan. In it is to be found a serious warning.

Few church members are instructed Christians. The degree of ignorance among those who bear the name of Christ is appalling. Knowing neither the content of the Christian faith, nor its implications for personal living, Christians give a blurred image of their profession to the unbelieving world because they know so little.

Only Christians instructed in the Bible and with a philosophy based in the living Christ can cope with their personal problems and face the world in which they live.

That many have had no such training in childhood makes the need all the more pressing. That no one ever attains a full knowledge of the Word makes its study a continuing imperative.

No matter how faithful Christians may be in attending regular worship services, they will always need the instruction and stimulation found in regular Bible study, and one of the most profitable sources for such study should be in the adult Bible classes of the Church School.

Having had experience in this field, I can say unequivocally that the topics assigned for the International Sunday School Lessons have for years afforded a wide and comprehensive area of Bible study. Anyone following these lessons faithfully has of necessity acquired a great storehouse of knowledge and inspiration.

The crucial problem is not so much one of the lesson topics as their development from the Bible itself. A teacher with some theological or social hobby can often use any portion of Scripture as a springboard to depart from and never in his teaching get at the true meat of the Word.

On the other hand, the Bible is so rich in spiritual and practical truth that any particular lesson can be a source of enrichment for the soul.

The adult Bible class should be a place where the Bible itself is studied. It can be made a wonderfully stimulating and rewarding hour to all who attend. Whether the regular course of lessons is followed (why not?) or some topic of the book in the Bible made a subject of study, it can be made so interesting that people not only continue to attend but bring others with them.

Again we repeat—the Bible is such an inexhaustible source of truth that any deviation to other sources of materials, other than supporting ones, is unworthy of a properly trained teacher.

Any method of Bible teaching worthy of the name must impart truth, stimulate interest, and result in practical application. The downgrading of the “lecture method” stems in part from disapproval of the oracular approach, and many adult Bible classes have been smothered by orators rather than teachers.

The increasing popularity of the “discussion method” has yet to be proved best in the long haul. Lively interest and the exchange of opinions and ideas is justified only as it leads to the Bible as the final source and authority. Discussion groups have only too often degenerated into heated exchanges of personal opinions with resulting spiritual poverty for everyone involved.

The fruitful method is any system of instruction whereby members of a group are led to study the Scriptures for themselves. A Spirit-filled teacher will be used of God when knowledge of and faith in the Word is imparted to others who themselves go on to search out its riches and apply the truth to their own lives.

One method, found effective, is to take the portion of Scripture to be studied and look at it in the light of its total context and then break it down into its theological, historical, and essential relevance for our own day.

Let it be emphatically said that no one is prepared to teach a Bible class who has not first saturated himself (or herself) with the Scripture and then bathed the entire endeavor in prayer.

Some teachers find it effective to outline the lesson and its basic truths on a blackboard.

Others prepare a set of leading questions which they ask and thereby secure group participation. This can be most effective, and it requires a foundation knowledge of the subject plus the ability to bring discussions to a fruitful and appropriate end.

Adult Bible classes of any given church should be increasingly emphasized in the total program of the Church. Mere attendance at a leadership training course does not necessarily make an effective teacher. Some of the best Bible teachers have never had the privilege of such courses. Others who have had extended instruction are not personally prepared to teach. It is always vital to remember that successful Bible teaching is primarily a matter of submitting to the leading and help of the Holy Spirit and secondarily one of correct methods.

The pastor and church officers need to make inadequate programs of adult Bible teaching a matter of major concern. If responsible leaders cannot realize the importance of such teaching, they must first face up to this need, then promote it vigorously within the bounds of the congregation.

The development of such a program may take time, but it is tremendously rewarding. Church members become instructed Christians, and these in turn become concerned and active churchmen.

Once a particular church finds itself thoroughly infiltrated with men and women who know and love the Bible, many of the other problems are automatically resolved: world missions, stewardship, evangelism, and social consciousness all assume their rightful place in the perspective of the individual Christian and the church of which he is a part.

The adult Bible class can become the center of the prayer life as well as the active ministry of a church.

Realizing its vital importance, one pastor of a large city church, Dr. Charles L. King of First Presbyterian Church, Houston, Texas, conducts a Bible class each Tuesday morning at six, and it is well attended by business and professional men.

At the heart of the emphasis on adult Bible instruction is the basic truth that God has spoken, and we are well advised to find out what he has said.

Happy is the church where men and women are instructed week after week in the depths and riches of the Written Word of God. And happy are they who receive such teaching and in simple faith go out under the power and blessing of the Holy Spirit to obey it and bear fruit for Christ.

L. NELSON BELL

THE QUIET MEN

My life is moulded by magazine ads. I rarely miss one. They shape my buying habits: I would hesitate to purchase a camera, because I am sure the ads next month will add electronic focussing to the parallax-corrected coupled rangefinder, automatic aperture control, and the other marvelous attributes that make such exciting reading. An ocean trip is out of the question. It would be too disillusioning to one accustomed to the ultimate luxury of the steamship ads.

The ads that I select for framing, however, are always philosophical in character. Just now I am under the influence of “The Quiet Men.” The two-page spread shows a lonely scholar deep in contemplation. According to the poetic essay across the page, he is making an unrelenting assault on a frontier of scientific knowledge. His vocabulary does not include the word “impossible.” He is a quiet man. Since this glimpse is afforded by an aviation company, presumably he is grappling with the kind of pure research that will “extend man’s dominion to the moon.”

He wears the traditional habit of the modern scholar: button-down collar, tweed jacket, knit tie. His bowed head has a Princeton tonsure. His austere cell is lined with neat boxes of learned journals.

I have had my hair cut, my jacket cleaned, and organized my ad clippings in shoe boxes. I find myself more and more given to a chin-in-hand posture. It discourages conversation. If my column becomes shorter, it is because I am becoming a Quiet Man.

Even Pastor Peterson noticed my reflective behavior. He wanted to know what I was dreaming about. I explained that creative thought at the growing edge of knowledge is lonely work and not readily communicated. He heartily approved of my example. If enough Christian leaders began to practice reflection, he said, our age might learn to give the kingdom of heaven priority over the dominion of space. He suggested I begin my reflection with Scripture and end it with prayer, the constant practice of the great Quiet Man of the Church of Christ.

EUTYCHUS

CAPITAL PUNISHMENT

I am especially grateful that CHRISTIANITY TODAY gave me an opportunity to be heard on the capital punishment issue. The effect of this article has gone far beyond my expectation. Much comment has been adverse, but many letters have expressed lavish praise in presenting the theology on the subject. Colleges and other groups have used the article for discussion.… In Rockford, Illinois, I debated the issue with a prominent lawyer.… The interest in the meeting was phenomenal.

JACOB J. VELLENGA

Springfield, Illinois

• Space limitations preclude excerpts from the voluminous additional correspondence on the capital punishment issue following the appearance of “Capital Punishment and the Bible” (Feb. 1 issue).

—ED.

CONCERNING EXECUTIVES

The author identification in “Concerning Executives of the Church” (Feb. 1 issue) contains an error. I have never been president of the United Lutheran Synod of New York and New England, but was president of the Synod’s Western Conference from 1944 until 1947.

HOWARD A. KUHNLE

Redeemer Lutheran Church

Binghamton, New York

CHRIST IN LAS VEGAS

In … “Christ in Las Vegas” (Jan. 18 issue), we noted no reference to the two Lutheran congregations of the Missouri Synod [which] had conducted services there before 1940.

W. B. STREUFERT

St. John Lutheran Church

Mt. Prospect, Ill.

YOUNG LIFE

Regarding the editorial in Jan. 4 issue of CHRISTIANITY TODAY … “Young Life Recruiting Provokes Connecticut Clergy,” my experience with Young Life would certainly back up the findings of the clergy in Connecticut. The Young Life movement usually becomes a social clique, wherein basic theological convictions, which are so important in teen-age and adult life are minimized, and wherein the importance of the Church as a saving community is all but lost. No doubt Mr. Rayburn had a good motive in mind when he started the Young Life movement, but in essence the Young Life movement generally introduces the teenager to an artificial and doctrinally unsound ethic, rather than to the Christian Gospel. It is not so much as your editorial implies, a matter of “ecclesiology” as it is a real concern on the part of the Christian clergy that the Young Life movement is becoming a false front church for the teen-age social clique.

PETER N. A. BARKER

St. John’s Episcopal Church

Stockton, Calif.

Thank you for the comments … about Young Life.… You might be interested in knowing that here in St. Paul we are having a similar situation. I am a Lutheran pastor and two of my daughters are very active in Young Life. I have been amazed to see the zeal and enthusiasm which that organization arouses in young people and to see also the high type of people which it recruits in our high schools. I certainly think it is a wonderful thing, but the whole movement is subjected to a lot of criticism in our area and I am sad to say that the most severe criticism is from the pastor and the members of one of the very liberal churches in our community. I have gotten the impression that there will be a showdown within the next few weeks and there is going to be a public meeting and there will be people there to denounce the fine Christian organization and from what I gather they seem to imply that the whole thing is backed up by the Communists. It is strange that an organization which proclaims redemption thorugh Christ Jesus should be termed a Communist organization.

GERALD GIVING

Augsburg Publishing House

Minneapolis, Minn.

TRENDS IN METHODISM

On retiring after 41 years in the tropics I wanted to rejoin The Methodist Church. I heard a bishop and a number of ministers preach. Each one made me hesitate about joining and left the impression that Methodism is not what it was 50 years ago. Slowly I reached the conclusion that it is off the beam and has lost its former power. In CHRISTIANITY TODAY (Jan. 4 issue) R. P. Marshall explains what is wrong: Methodism has turned to schemes of world betterment and social uplift as a substitute for the declining evangelistic urge.

B. SKOU

Santa Barbara, Calif.

I am much concerned regarding the article by R. P. Marshall.… When he gives the impression that Wesley and his followers have not engaged in controversy or defended their faith, he surely does not know Mr. Wesley met the onslaughts of Calvinism in his day telling them “that their God was worse than the Devil!” When he gives the impression that Mr. Wesley was a ritualist and that this has characterized the Methodist Church throughout its history, this is simply not true. To my mind this is one of the greatest dangers of the Methodist Church and may be one of the factors which may divide it.

It is my belief that the group which advocates this are largely theological liberals and constitute the group which puts little or no stress on evangelism.

LEE RALPH PHIPPS

Townville, Pa.

In our generation, we have witnessed the propagation of a complete change in doctrinal emphasis under the banner of what has been popularly called the “worship movement.” … Very few have perceived that the movement for a richer worship has carried with it new ideas of God, or prayer, and of salvation.

The practice of praying with the back to the audience facing the worship center or “altar,” as many insist it should be called, has become a widespread practice in the churches. The ritual of the Holy Communion of some of the denominations practically requires it if the table is placed against the reredos.… For the major part of Protestantism it was an innovation in the name of aesthetics. But theology is involved here.… The Protestant Reformation stoutly fought against directed genuflexions. We believe that God is a Spirit. His dwelling place is in the hearts of his people. If the minister believes this and really wants the geographical direction of his praying to be in accord with truth, he will pray facing the people. The Roman Catholic tradition does assert that the divine presence is on the altar in the consecrated wafer. In keeping with that doctrine, they bow toward the altar. We cannot accept the doctrine of transubstantiation in the name of aesthetics. Why then should we proclaim it in our worship practices?

Would it not be well for us all to get down our prayer books and read again the Thirty-nine Articles of Religion. The one that is especially pertinent is the 28th. We are perilously near to plain violation of its concluding sentence, “The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.” The Methodists have this in their 25 articles as number 18. All honor to some of our denominations that, while accepting the worship center, they have insisted that there be some room behind the communion table, and that when the holy supper is observed the table is brought down to the level of the people where it belongs. Is our worship a priestly ministration or a fellowship of faith?

There has been widespread and earnest concern about the dearth and decline of private prayer.… It is in large part the fruitage of our public worship practices.

PAUL BARTON

The Methodist Church

Zeigler, Ill.

SKIT: ASSEMBLY LINE

“If workers will not come to the church, the church must seek them out where they are. Clergy … (should) not try for church attendance or conversions, but merely show that the church is involved in what men and women do in their working hours.”—Article in a current religious magazine.

SCENE: A Factory, Any Place

Clergyman: Hello, are you Bill Smith?

Bill: Watch out for that swinging arm.… What you trying to do, get me fired?

C: Oh, I beg your pardon, I didn’t mean …

B: Can’t hear a hairy old thing until I shut this cotton-pickin’ motor off.

C: Oh, don’t stop, I hate to bother a …

B: Now, buddy, what’s it all about? Oh, uh, pardon me, Father.

C: Quite all right, Bill. You see my name’s Fred Wilkins, and I’m pastor of the Good Shepherd Church on Eucalyptus Drive.

B: Glad to meetcha. My little girl goes there once in awhile. What’s on your mind, Reverend? She paid her pledge?

C: Oh, you mean—what’s her name?

B: Sandra.

C: Fine girl. Yes, I’m sure it is. I mean, she did. Oh, yes.

B: Well, what can I do for you? Use Copenhagen?

C: No, thanks. I just wanted to meet you. I—I wanted you to know that we as a church are concerned about you.

B: Concerned about me? I get it. The old woman’s been cryin’ about my boozin’, that it? So you tell me I’m goin’ to Hell.

C: Oh, no, no, no, no. Not that at all. You see, we want you to know that the church is behind you.

B: Whaddya mean, behind me? Behind my boozin’?

C: No, what I mean is, Bill.…

B: Say, what is this anyhow?

C: Well, the church is involved in your work, so to speak.

B: My work! You mean you’re gettin’ a cut out of this lousy outfit?

C: (beginning to sweat) Mr. Smith, we feel that since you don’t come to the church, we ought to bring the church to you.

B: Why in blazes should I go to church? I got my own religion, right here. (Taps himself).

C: Well, we’re not really trying to get you to go to church, to tell you the truth.

B: Then what are you trying to do?

C: Well, we feel wherever you are, that’s where the church is.

B: That’s just what I got through tellin’ you.

C: But—

B: Oh, now I get it. You’re one of them independent operators. You got a Bible and you want to save my soul.

C: Oh, no, no, no, no, no. You see—

B: I know I’m not what I ought to be, by a long shot.

C: You certainly are an expert with that machine. Mean you’d like to do a better job, is that it?

B: Listen, parson, any fool can run this machine. I’m talkin’ about me. My life ain’t right and I know it. Neither is the missus!

C: Oh?

B: Tell me, do you ever have any of them church suppers up there?

C: Yes, as a matter of fact, we do. Of course the next one is our annual meeting and that wouldn’t interest you. But what I wanted to say is that the church is really vitally concerned about your work here, and your relationships with your fellow workers, with the union steward, and the foreman, and management generally; and that as a representative of the church I am eager to bring its redemptive insights to bear.…

B: Yeah, I guess so. Listen, buddy, that foreman’s got his watch on me right now, and I’m startin’ this motor. Sorry. See you at the ball park sometime. So long—watch out for that swingin’ arm!

SHERWOOD ELIOT WIRT

Minneapolis, Minn.

The Book of Ruth, universally honored as “one of the most charming short stories in Hebrew literature,” and standing in contrast to the stories of war and military violence in Judges and Samuel, relates the everyday life and trying adventures of a family in Israel about the end of the era of the Judges (1:1).

THE NARRATIVE

The family of Elimelech from Bethlehem in Judah was afflicted by famine and migrated to Moab. Here Elimelech died and Mahlon and Chilion took for themselves Moabite wives, contrary to the law (Deut. 7:3 f.) because the Moabites were idolators and not allowed to enter the assembly of the Lord (Deut. 23:3). During the 10 years of their sojourn the two sons also died. After learning that God had visited his people, Naomi decided to leave Moab and its graves and return to Canaan. Placed before decision, Orpah gave ear to the whisperings of her natural heart and returned “to her people and to her gods,” but Ruth “clung” to her mother-in-law and testified in poetic language that she had embraced the people of God of Naomi (1:16, 17).

The arrival of Naomi and Ruth in Bethlehem caused commotion, for the painful experiences of the preceding 10 years had so changed Naomi that she was hardly recognizable (1:19–22). To provide for their daily sustenance, Ruth offered to glean among the ears of grain in accordance with the law (Lev. 19:9 f.). Here she met the man who was destined to play an important role in the rehabilitation of the afflicted family (2:1–22). Boaz, a “kinsman” (Heb. modac, acquaintance) of the family of Elimelech, master of considerable possessions, told Ruth, after she had ventured to the threshing floor one night, that he would do everything she desired. He said this also because his fellow townsmen knew that she was a “virtuous woman.” There was, however, a kinsman nearer to her than himself, and in chapter four we read the interesting deliberation at the city gate between Boaz and this kinsman.

In the lawsuit that proceeded, the duty of a redeemer and the levirate was linked in an unusual manner. The kinsman concerned was willing to take upon himself the responsibility of caring for the impoverished family (4:4). But when Boaz pointed out the exceptional character of this case, namely, that the land was encumbered by a form of levirate: the one who bought the land was bound to “buy” Ruth also “in order to restore the name of the dead to his inheritance” (4:5), the kinsman found the servitude too great. Hence, Boaz assumed the responsibilities connected with the redemption. The land became his property (4:9), and Ruth instead of Naomi became his wife (4:10). Ruth bore a son who was called Obed, that is, “servant,” one who would care for Naomi in her old age (4:15). In God’s plan, however, he was destined to be the grandfather of David and thus the forefather of Christ (cf. Matt. 1:5).

The position of this book in criticism today is connected with the three main problems regarding its integrity, date, and purpose.

INTEGRITY

The book concludes with a genealogy of 10 names in which we see the connection between Peres, the forefather of the royal tribe of Judah (cf. Gen. 49:8, 10), and David in whom the ideal of the true theocratic kingship was to be embodied. This conclusion (4:18–22) is generally considered by critical scholars to be a late addition based upon the postexilic genealogy in 1 Chronicles 2:4–15. Pfeiffer, for example, is convinced that the Hebrew word for “begat” (holid) is that used in the genealogies of the Priestly Code but not in the earlier writings. This argument, however, can be maintained only when the critic’s theory of the elements of the so-called Priestly Code is dogmatically confirmed. In the writer’s opinion this whole construction must be regarded as arbitrary. For instance, the same word for “begat” is found in Genesis 11:27. Verses 28–30 are alloted to the Jahvist, but verse 27, because it contains an element of genealogy, is attributed to the Priestly Code!

The problem of the integrity of the book becomes more serious when a distinguished authority like Eissfeldt maintains that verse 17 also must be regarded as a later addition. According to him there is no connection between “A son has been born to Naomi” and the name “Obed.” He presumes that the Boaz of our book originally had nothing to do with the Boaz mentioned in the genealogy of David (1 Chron. 2:4–15), and that the similarity of the names later led to the identification of the two persons. The connection between the history of Ruth and David is thus based on error.

The implication of this interpretation is clear: it not only affects the integrity of the book but also the historicity of the narrative and authority of the Bible. Eissfeldt’s interpretation cannot be supported substantially either. The enmity between Israel and Moab (cf. Deut. 23:3 and Neh. 13:1) makes it unlikely that an Israelitic writer would casually connect the genealogy of David with that of a Moabite woman. The present proposition would actually disqualify the book for inclusion in the canon were there no justification for the reference to David in this genealogy.

DATE

The author of the Book of Ruth is unknown but could obviously not have been Samuel (contra Baba Bathra 14b). On the assumption that the narrative is based on historical facts and the genealogy at the end is authentic, evangelical scholars are inclined to date the book in the time before the splendor of David’s reign had diminished. Confirmation of this is hard to find. The expression in 1:1 that the story took place in “the days when the Judges ruled,” indicates that the era of the Judges already belonged to the past. The way in which the author writes about David in 4:17, and the genealogy of 4:18–22, shows also that he definitely bore knowledge of the splendor of David’s reign. This consideration, as well as the complete absence of any reference to Solomon or his successors, pleads in favor of the terminus ad quem, in the latter time of David or immediately after (cf. Raven, Old Testament Introduction, p. 292; Aalders, (Oud-Testamentische Kanoniek, p. 336; Young, An Introduction to the Old Testament, p. 330).

Critical scholars, however, are generally agreed in dating the book after the exile. These are their assumptions:

Ruth 1:1 suggests that the author was familiar with the Deuteronomic edition of the Book of Judges. This is an assumption, based upon an arbitrary hypothesis, namely, that the Book of Deuteronomy originated in the days of Josiah, and its character and spirit was substantiated in the recasting of Judges.

Furthermore they say that the most significant evidence of the postexilic origin of the book is to be found in 4:7 where a custom, current at the time Deuteronomy 25:5–10 was written, had become so obsolete that it had to be elucidated. Now it is to be noted that there is quite a difference in purpose between the two instances. In Deuteronomy 25 the symbolic action of taking off a shoe serves as humiliation of those who refuse to accept the responsibility of the levirate. In 4:7 there is no word of humiliation and no reference to the levirate, but here it concerns the renunciation of one’s claims. Secondly, this consideration is only of importance to scholars who date the Book of Deuteronomy in the seventh century before Christ. Here again, one hypothesis is based upon another.

Rowley (The Growth of the Old Testament, p. 150) argues that the language and style of the text have some late features. Evidence for this is meagre. Rowley himself attests to the early models on which the language and style are based. According to Pfeiffer (Introduction, p. 718), the general character of the Hebrew vocabulary and syntax, the use of ancient idiomatic expressions current in the best prose of the Old Testament, and the classical purity of style could be adduced in favor of an early date. Young believes that there are only two words to which appeal may be made as supporting a later date, namely, lahen (therefore) 1:13, and mara’ (bitter) 1:20. In agreement with most scholars he maintains that these two words are insufficient to prove a late date (op. cit., p. 330).

We need not conclude either that Ruth’s position in the canon, among the Hagiographa rather than the Prophets, was due to the fact that the Prophets were already canonized at the time of our book’s origin. We know little of the process of canonization and of the particular motives which influenced the grouping of the books. But the idea that Ruth was included in the Hagiographa because of late origin cannot be proved.

PURPOSE AND SIGNIFICANCE

Dates and origins, however interesting as problems, are of minor importance to understanding a book.

In stipulating its purpose, we must distinguish between the author’s intention in the first instance and its being part of the canon.

We agree with scholars who say that the book’s primary aim was to relate the early family history of David. We maintain this point of view despite L. P. Smith’s remark that the author’s purpose was universal, not national, because the point stressed is Ruth’s foreignness.

It was no small matter to link the ancestry of David with a Moabitess, and the question of how this happened arises. First, Ruth completely identified herself with the God and people of Israel, and was accepted not only by Naomi but also the women of Bethlehem and the official representatives of Israel as a “daughter of Abraham.” Secondly, David’s ancestors were pious and exemplary. The former consideration was determinate. In spite of Ruth’s foreignness, she had entered into the assembly of the Lord, and therefore her inclusion in the genealogy of the famous king David was not at variance with the stipulation in Deuteronomy 23:3 and the later application according to Nehemiah 13:1!

We uphold this view against other opinions concerning the purpose of the book. According to some the Book of Ruth is fiction rather than history. I, however, agree with L. P. Smith that few, if any, stories of the ancient world were put into writing except out of a motive more powerful than entertainment. Israel attached great importance to genealogies. Israel was the people of God, and Palestine the land of promise. The generations of Israel and their inheritance were thus in service of God and the coming of his kingdom. In a special sense it was so in the generation of the great king of Israel.

Many scholars, ascribing the book to the period of Ezra and Nehemiah, interpret it as a political tract, a protest against opposition to mixed marriages by argument that David had Moabite blood in his veins. “Here we find an attractive piece of ‘propaganda’ against the assumption that one’s position within Israel was dependent solely upon purity of blood or correctness of genealogy” (B. W. Anderson, Understanding the Old Testament, p. 452).

We must say that the Book of Ruth nowhere protests; it simply narrates. It is not a piece of “propaganda” but is an “explanation.”

Its purpose, as Oettli rightly observes, is to illumine the genealogy of David, and this alone explains the book. The primary aim was not to enlighten us to the universal meaning of Israel’s religion and calling. That factor is certainly present but can be understood only in the light of the whole revelation and testimony of the Bible.

Boaz the Hebrew and Ruth the Moabitess in union become the highway for God towards the ultimate realization of divine purposes. The living theme which God wants to write through the Book of Ruth on the history of his Church and upon the life of every Christian is that in everything God works for good with those who love him and are called according to his purpose (Rom. 8:28). This book also teaches us what true godliness means in the employer and employee relationship (2:4). Above all, it opens the perspective of the history of Christmas and the event of Pentecost. The genealogy with which the book ends culminates in the theocratic king David to whose generation the promise of the advent of the Messiah was linked. The striking description of the love of Boaz, who raised Ruth from her humiliation and loaded her with precious gifts, is a reference to the grace of God in Christ who lifts the unworthy sinner out of the depths of sin and enriches his life with spiritual and temporal blessings (Rom. 8:32; 2 Cor. 8:9). As through Boaz, the redeemer, the name and inheritance of Elimelech and his generation were saved, so Christ saves all who belong to him and gives them an eternal inheritance.

In addition, the Book of Ruth teaches us the universal relevance of the great “Obed,” Jesus Christ, who is the Saviour not only of Israel but of the human race. This perspective was opened the moment Ruth made her decision to embrace the people of God and Naomi. The inclusion of a “heathen” in the assembly of the Lord was a preludium to Pentecost, and in Ruth’s touching words we have a pentecostal confession of a union with God and his people, with the Lord and his Church.

HELPS FOR STUDY

Books recommended for study can be arranged in three categories. The first consists of commentaries. Helpful works are those of Keil (Biblical Commentary, ed. Keil and Delitzsch), L. P. Smith and J. T. Cleland (The Interpreter’s Bible; rather critical), and A. Macdonald (The New Bible Commentary; especially valuable for conservative students).

The second category of books deals with separate aspects and problems of the book. The marriage of Boaz and Ruth, for instance, is the theme of different essays by Burrows (in JBL, 59, 1940, pp. 445–454) and Rowley (The Servant of the Lord and other Essays, 1952, pp. 161–186). With regard to the problem of the redemption and levirate, essays written by Lacheman (“Note on Ruth 4:7–8” in JBL, 56, 1937, pp. 53–56) and Vriezen (“Two Old Cruces,” in OTS, 5, 1948, pp. 80–91) are helpful.

For devotional purposes there is the excellent chapter on Ruth by the late G. Campbell Morgan in Living Messages.

P. A. VERHOEF

Professor of Old Testament

Dutch Reformed Theological Seminary

Stellenbosch, South Africa

The original purpose of Vacation Bible Schools was “to use ‘idle students’ and ‘idle churches’ to teach ‘idle children’ the Word of God.” Now after little more than half a century, Christian leaders have recognized the Vacation Bible School, or Vacation Church School, as one of the most important resources of Christian education in the development of youth. Although churches and church leaders were slow to see its values at first, it is accepted today as an integral part of the program of Christian education. A conservative estimate is that more than 7 million pupils and workers are enrolled in the schools each summer. These millions testify with enthusiasm that the values of Vacation Bible Schools far outweigh the work and expense which they require.

LEADERSHIP FOR THE SCHOOLS

One of the factors that has sparked the unusual success of the Vacation Bible movement has been the work of dedicated leaders. Nearly a million workers make up the mighty army serving as “missionaries to childlife” each summer. Many of them are highly trained, and some receive remuneration for their work. Yet, the great majority are volunteer workers giving of their time because they love the Lord and love children.

Their training, however, has been one of the real problems. Progress is being made in that pastors, ministers of education, and principals or directors of Church Schools now make their plans and preparation earlier in order to allow time for adequate training. Through state, associational, and church clinics or workshops the workers achieve skills with specific age groups. Those who take this training seriously have shown remarkable progress in the quality of their work and the results achieved.

CURRICULUM IN THE SCHOOLS

A second factor in the rapid growth of Vacation Bible School work is the curriculum materials that are provided. Placed in the hands of dedicated workers, these materials can make Bible stories come to life for boys and girls.

At first the curriculum was very limited. Teaching was confined to story telling with major emphasis on regimentation and routine. Gradually program and methods became varied and planned according to the needs of different age groups. Many features of the earlier schools were retained, such as the opening or closing worship session with its certain amount of ritual, Bible study, recreation or recess period, character study, creative activity, and special events. Today the emphasis has shifted from content and routine to boy and girl participation in guided activities.

Some denominations are now publishing their own materials and arranging them on suggested schedules. Other groups have joined in cooperative publication efforts. Demands for these curriculum materials are rising as more churches include Vacation Bible Schools in their budgets and calendars of events.

The individual church usually assumes responsibility for the choice of materials to be used in the Vacation Bible School. Selection is made according to the needs of the boys and girls, the purposes of the church sponsoring the school, the abilities of the workers, and other courses of Christian teaching offered by the church. Nearly all churches having schools plan and provide at least for ages four through fourteen. Many include a three-year nursery department and provide for 15- and 16-year-old pupils. An increasing number of schools also minister to small groups of young people and adults. In all these materials there is a trend toward shorter and less expensive texts, or textbooks which may be used a number of times in a given cycle.

VALUES OF THE SCHOOLS

The unusual success of Vacation Bible School work is seen in the values or blessings received by the children, the workers, churches, and communities. These blessings serve as a constant reminder that here is a program of Christian education that really works. We may enumerate some of them.

1. Establishing new churches and missions. Vacation Bible Schools bless the churches in which they are held. New churches get started, dead churches are revived, and the life of other churches are revitalized. One denominational leader said: “I consider the Vacation Bible School approach the best possible way to establish a new church.”

2. Cultivating mission interest. Vacation Bible Schools also incite interest in missions and in giving. Pupils and workers learn the importance of world missions, and through mission offerings they not only form the habit of giving but give with specific needs in mind. Thus their gifts make the Great Commission personal and alive in the church’s ministry. No doubt, many of the missionaries had the fires of missionary passion kindled in a Vacation Bible School.

3. Reaching the unreached. Reaching the unenlisted is another blessing Vacation Schools afford. In this realm they have become one of the greatest forces at our disposal. By this means entrance may be gained into the homes and hearts of the people of the community. Each year reports reveal thousands of children enrolled in the schools who are not enrolled in any Sunday School. Using the information gained from the registration cards, dedicated leaders may visit the homes to enlist parents and children in the total life of the church.

4. Enlisting and developing leaders. Vacation Bible Schools enlist and train additional leaders for churches. Some of the best church workers got their first taste of leadership in a school. The very nature of the Vacation Bible School made it possible for them to serve in some capacity. They responded to training, gained confidence, and remained available for other duties after the school was ended. By making these workers available, Vacation Bible Schools have made it possible for Sunday Schools and other organizations to grow and improve the quality of their work.

5. Bible teaching. Churches are always in need of additional time for this important task. A Vacation Bible School provides one of the finest ways we have of teaching the Bible. Since the children have no textbooks, emphasis may be placed on learning by experience and participation. With younger children this may be achieved through Bible stories, dramatizations, the use of appropriate and meaningful Bible pictures, and guided activities. For older boys and girls group discussions and more serious Bible study may be introduced with satisfying results.

Under a well-trained and dedicated faculty, the average child will learn as much about the Bible and its application to life as he would in six or more months in an average Sunday School.

6. Appreciation of good music. Vacation Bible School worship services have provided many children with their first opportunity to praise God through song. Choir directors have also learned that here is one of the most fertile fields for the discovery and development of musical talent. Many churches can attribute the raising of the quality of their music in public worship to the influence of Vacation Bible Schools.

7. Evangelism. No greater value is afforded by a Vacation Bible School than that of winning boys and girls to Christ. Day after day consecrated workers have opportunity to guide the older children toward considering this most important decision. In many of the schools a brief evangelistic service for those nine years of age and above is planned for the last day. No pressure is put upon the children, but after the claims of Christ are presented they are given opportunity publicly to declare their acceptance of Christ as Saviour.

Results of evangelism in Vacation Bible Schools are manifest particularly in the months that follow. Registration cards reveal not only those in the schools who are non-Christians but also valuable information about parents and other members of the families, some of whom are church members and need to be reclaimed.

In a large Vacation Bible School clinic, one woman testified that her entire family had been won to Christ by a well-timed visit following Vacation Bible School sessions in her community. With a display of quiet emotion she related how her home had been completely changed. Now three years later she was attending the clinic preparing to become the principal of the school in her church.

No one can know what the future holds for Vacation Bible School work, but every sign indicates that the future is bright. What if a 10-day school could be held in every church? And what if it could be done this summer?

Preacher In The Red

EDITORIAL PUNSTER

DURING MY STUDENT DAYS I had the privilege of serving a small Welsh church in the county of Denbigh, North Wales. There were just three steps to the quaint pulpit, and unfortunately the middle step gave way, which caused me a nasty injury to my leg.

On returning to college, my fellow students asked regarding my lameness. I explained that the wood on the particular step must have rotted.

In a fortnight’s time our college magazine was published, and there on the front page was a remarkable sketch of me standing in a pulpit, and the apt(!) caption on top, reading “Dry Rot in the Pulpit.”—The Rev. R. M. ELLIS-GRUFFYDD, F.Ph:S (Eng.), Market Square Church (Congregational), Merthyr Tydfil, Glamorzan, South Wales.

Jacob J. Vellenga served on the National Board of Administration of the United Presbyterian Church from 1948–54. Since 1958 he has served the United Presbyterian Church in the U.S.A. as Associate Executive. He holds the A.B. degree from Monmouth College, the B.D. from Pittsburgh-Xenia Seminary, Th.D. from Southern Baptist Theological Seminary, and D.D. from Monmouth College, Illinois.

Some 40 million children, youth, and adults are receiving instruction in the Christian religion in Sunday Schools of America. What they are taught will largely determine what the Church of tomorrow will believe and be, and also the nature of its moral and social impact on American society.

What are these millions of pupils being taught? And who is determining the what?

TWO TYPES OF LESSONS

In general, we have two types of curriculum materials in the Sunday School: Uniform and Graded Lessons.

Uniform Lessons are designed to provide every age group with lessons based on the same passage of Scripture on any given Sunday. These lessons have been set up in six year cycles, and though designed to provide for “the fruitful study of the Bible as a whole,” have also been arranged to give “larger place to those portions of the Scriptures which afford greatest teaching and learning values.” In each year’s lessons opportunity is given for the “consideration of some aspect of the life or teaching of Jesus and some challenge to the Christian way of life.” It is amazing how little of the total content of the Bible is studied during the entire course of two or three cycles; also which doctrinal passages are dealt with, and which are omitted.

Graded Lessons are designed to provide Sunday School pupils with lesson materials more suited to their particular age group than Uniform Lessons.

There are differences between Graded Lessons.

One example of solid Bible study, provided in a Graded Lesson Series produced by the Methodist Church, may be found in Unit III of the Adult Bible Course for April–June, 1959, on “The Book of Romans.” The treatment of Romans is not altogether satisfactory. It leans heavily on liberal commentaries, and too easily espouses the views of critical scholarship. But it is a Bible-centered series of lessons.

An example of denominationally-produced Graded Lessons, prepared independently of the Graded Lessons Committee of the National Council of Churches, and having no Christian spiritual content whatsoever, is a book for three-year-olds titled “The Little Seeds that Grew.” It is one of the so-called Westminster First Books for Nursery and forms a part of the Presbyterians’ “Christian Faith and Life Curriculum.” Some of the other parts of this curriculum are among the finest Christian Education materials available anywhere. But this particular book, though widely used by other denominations, could be used equally well in any public school, or in any private nursery school enrolling Unitarians, Jews, and Moslems!

At present the Commission on General Christian Education of the National Council of Churches directs and controls the production of most curriculum materials now used in American Sunday Schools.

In 1955 the NCC issued “a guide for curriculum in Christian education” in which the following details as to the composition of the Uniform Lesson Committee and the Graded Lessons Committee appear: “The Committee on the Uniform Series is made up of persons appointed by their respective denominations which, although differing in certain elements of faith and polity, hold a common faith in Jesus Christ, the Son of God, as Lord and Saviour, whose saving gospel is to be taught to all mankind. There are approximately 70 members of the Committee, representing 30 denominations in the United States and Canada … the committee works under the direction of a chairman elected triennially by the Commission on General Christian Education of the National Council and an executive secretary who is the director of the Department of Curriculum Development of the Commission on General Christian Education.

“The Committee on the Graded Series is composed of approximately 100 persons appointed by the denominations intending to use outlines produced by the Committee. The number of representatives which a denomination may have is determined by the needs of the denomination and its willingness to send persons to the meetings of the committee to work on outlines. The number of denominations participating in the work of the committee varies from time to time, but usually is more than 20. The officers of the committee include a chairman … elected triennially by the Commission on General Christian Education and an executive secretary who is the director of the Department of Curricular Development of the Commission on General Christian Education of the National Council.”

THEOLOGICAL PRINCIPLES

Several documents are available which disclose the theological principles that NCC materials are currently supposed to embody. Among these is a staff article published in the International Journal of Religious Education in February 1955. The Journal is the official publication of the Division of Christian Education of the National Council of Churches. On the subject of ‘the Word of God” the above-mentioned article states:

“Where does the Christian go for authority? Does he simply consult his own experience to discover his relation with God and God’s activity in life? Does he accept the dogmatic interpretations of an infallible Pope? Or does he find authority in an infallible Scripture? In wrestling with this question, theologians have rediscovered the Protestant concept of the ‘Word of God.’ God’s Word is neither an infallible book or Pope, nor individual experience. It is God’s action in human life, revealed partially in all human experience and fully in Jesus Christ. The Bible has authority insofar as through it God’s living Word is spoken to men. The Church has authority only as it speaks God’s Word.… According to this view, the Bible is a book which historical criticism must analyze. It witnesses to the fact that ‘God was in Christ reconciling the world to himself.’ The Christian is not bound to particular words as God’s Word. The Bible is not simply history, but the record of God’s mighty action in history.… God speaks his living Word through the Bible and in the Church … the authority of the Bible and the Church rests in neither words nor creeds, but in their witness to the mighty act of God in Christ.” Other examples could be cited.

What is perhaps the most revealing, most frequently quoted and widely used statement of NCC’s theological principles and objectives appeared in The International Curriculum Guide, Book One issued by the International Council of Religious Education in 1932. These statements were based on the work and recommendations of Dr. Paul Vieth, and though adopted by the International Council of Religious Education, they have never been changed or repudiated by its successor, the Commission on General Christian Education:

1. Christian Religious Education seeks to foster in growing persons a consciousness of God as a reality in human experience, and a sense of personal relationship to him.

2. Christian Religious Education seeks to develop in growing persons such an understanding and appreciation of the personality, life, and teaching of Jesus as will lead to experience of Him as Saviour and Lord, loyalty to Him and to his cause, and manifest itself in daily life and conduct.

3. Christian Religious Education seeks to foster in growing persons a progressive and continuous development of Christ-like character.

4. Christian Religious Education seeks to develop in growing persons the ability and disposition to participate in and contribute constructively to the building of a social order throughout the world, embodying the ideal of the Fatherhood of God and the Brotherhood of Man.

5. Christian Religious Education seeks to develop in growing persons the ability and disposition to participate in the organized society of Christians—the Church.

6. Christian Religious Education seeks to lead growing persons into a Christian interpretation of life and the universe; the ability to see God’s purpose and plan; a life philosophy built on this interpretation.

7. Christian Religious Education seeks to effect in growing persons the assimilation of the best religious experience of the race, pre-eminently that recorded in the Bible, as effective guidance to present experience.

SOCIAL OBJECTIVES

Though objective No. 4 clearly states that it is an avowed purpose of Christian Religious Education “to develop in growing persons the ability and disposition to participate in and contribute constructively to the building of a social order throughout the world, embodying the ideal of the Fatherhood of God and the Brotherhood of Man,” and though intimations of this philosophy may clearly be seen in most of the materials which the NCC is presently sponsoring, the full implications of this objective are not always apparent. In the Church and Home Series of the Evangelical and Reformed Church, however, one may find excellent examples of the ends to which this objective leads. Among numerous examples are two courses of study designed for Junior and Senior High pupils for the months of April to June 1959, titled “Bridges to Brotherhood,” by Julia Wilke, and “Sore Spots in Society,” by Dorothy W. Kinney and Charles B. Kinney, Jr.

Two lessons in the series “Sore Spots in Society” are of special interest. They urge the winning of recruits for the extension of “economic democracy,” endorse the strike as a “necessary economic force,” and also commend the labor movement, especially the International Ladies Garment Workers Union. They present with full approval “A Personal Economic Platform for a Christian,” as set forth by the “United Christian Youth Movement,” and endorse certain social and economic pronouncements of the NCC in 1954.

CURRICULUM BUILDERS

The theological views of NCC leaders in the field of Christian education are a matter of serious concern. Who are the curriculum builders and lesson writers employed by the NCC or its affiliated denominations? What theological beliefs have they expressed? Not all of these persons are well known. Many have published very little besides Sunday School materials. One who has written a great deal, however, and is held in high esteem by her colleagues is Dr. Mary Alice Jones. Miss Jones is Director of the Department of Christian Education of Children, Methodist Board of Education. She has been a member of the Committee on Graded Curriculum, and was present at its 1958 meeting.

In 1953 Dr. Jones wrote a book published by the Abingdon Press bearing the title The Faith of Our Children. On page 15 of this book she states: “The Bible is the Word of God to those who through it hear God speak to them … what we are saying is that the text of the Bible as we hold it in our hands may be or may not be the Word of God to men.”

Of Jesus Christ she wrote on page 60: “Let us be careful not to set Jesus off from all other revelations of God, as though he were unrelated to them … he was one in whom sonship to God had been perfected.”

Of the death of Jesus she said on page 66: “With all its goodness and beauty, the life of Jesus ended in the most ignominious death that could be inflicted upon a man in his day. He was condemned to be executed, publicly, by crucifixion. How can we interpret this fact to boys and girls? Of course, we shall not tell the little children about the crucifixion of Jesus … but after they go to school we could not keep it from them if we would; so we must be prepared to interpret it to them. The basis of our interpretation must be the fact that people suffer for being good as well as for being bad.”

Of Jesus’ resurrection she wrote on page 70: “We shall be equally unwise, however, if the story of the resurrection is emphasized to the neglect of the simpler phases of the life of Jesus.… For a life such as his could not be ended when his body was broken by sinful men. His life has expressed abiding values, deathless love, and so we may teach our children that Jesus lives today, not because of some isolated, wonder-inspiring event, but because there was in his life that quality, that spirit, which is of the very essence of eternity.”

Men who assert their belief in the inspiration of the Bible, but who deny its inerrancy, its infallibility, the accuracy and authority of the written record, and who hesitate to say of any of the words of Scripture that “these are the words of God,” are among the writers who have commended themselves to the NCC, as presently constituted, in the production of its curriculum materials. Many of the leaders of the NCC are undoubtedly saddened and disturbed over this condition. No doubt there are writers and other persons engaged in the production of NCC materials who would prefer to take a more vigorous stand for traditional Christianity, and who themselves do so. But the materials produced indicate that at this moment their influence is not very great. At present time their views are definitely not the policy of the NCC as a whole.

The methods by which the National Council exercises control over the production of Sunday School curriculum materials are both direct and indirect.

VARIED NCC CONTROLS

By the very nature of its organization, its common philosophy and ideology, and by reason of the cooperation which its boards and committees of Christian education maintain one with another, the NCC often exerts a controlling influence over the educational materials of all the denominations affiliated with it. There are large areas of agreement between all the materials produced by all the churches in the NCC, and this similarity is in part a direct result of NCC influence.

The NCC wields direct influence on the production of curriculum materials through its official organ, the International Journal of Religious Education. This is the only magazine of its kind in the field, and it forcefully projects NCC thought and policy in Christian education.

The NCC also exerts direct influence on the production of curriculum materials of a large number of Protestant churches not in the NCC orbit through numerous conferences on Christian education which it sets up and directs, and to which representatives of these other (non-NCC) denominations are invited, and whose participation in them is encouraged.

A further direct influence on curriculum materials is well known but difficult to evaluate. We refer to the highly centralized and interlocking departments of Religion and Christian Education in America’s institutions of higher learning. Through systems of accreditation, the requirements and restrictions placed on the obtaining and recognition of advanced degrees, the whole field of Christian education at a professional level is becoming more and more like a guild or union. It is from informed and trained persons moving in this sphere that curriculum materials are obtained. And here are found the so-called “scholars” and “theologians” to whom the lesser writers refer as “authorities.” The organization of these persons within academic circles is still formative, and is sometimes more implied and invisible than evident and actual, though no less effective. Everything involved in religious education is coming more and more under NCC control.

UNIFORM LESSON MONOPOLY

The NCC exerts indirect controlling influence on the production of Sunday School materials through its unique position with reference to the Uniform Lessons.

Due to the long history of the Uniform Series, it is no doubt the most widely used system of lessons among Protestants. The use of the series is extended through license agreement beyond the member denominations of the Commission on General Christian Education of the National Council to other denominational and non-denominational publishing houses and to individual writers. At least 80 denominations make use of these lessons. Several commentaries on these lessons are published each year. The outlines are used in the preparation of church calendars, radio programs and syndicated newspaper columns. Under the direction of a committee of the National Council of Churches, syndicated treatments of the Uniform Lessons are provided for both weekly and daily papers. In cooperation with the World Council of Christian Education, the outlines are made available for curriculum work in more than 50 other countries (A Guide for Curriculum in Christian Education, published by the National Council of Churches in 1955).

It is widely assumed that no one can copyright the Bible or any part of it because it is part of our common heritage. This is true of the King James Version. Other versions, such as the RSV, can be and have been copyrighted. The NCC and the International Council of Religious Education preceding it have copyrighted versions of the Bible and also copyright the Outlines of the Uniform Lessons. Through this copyright the Council exerts tremendous influence and control.

There is no charge made to member denominations for the use of the Outlines. All denominations outside the Council (numbering some 23 million American Protestants), independent publishers, and other groups who wish to use the outlines for any purpose whatsoever must obtain permission to do so from the NCC, and pay a royalty for the privilege. Reasonable as the copyright-royalty agreement may be, it provides a means by which the NCC can influence Sunday Schools using the Uniform Lessons.

Many evangelicals and fundamentalists use the Outlines. Some of them serve on the NCC Uniform Lesson committee. These good people are of the opinion that since the basis for the Uniform Lessons is the Word of God, and since every verse in the Lessons is the Word of God, the Lord will bless its use; and whatever interpretation the liberal wing of the Committee on Uniform Lessons may place on the Scripture passages selected, the truth of God will still prevail, and will be blessed by him in those churches and schools expounding the Word faithfully.

This is not the whole picture, however. Believers in the plenary, verbal inspiration of the Bible have somewhat been “taken in” a snare by their modernist colleagues. At the beginning of the nineteenth century, Andrews Norton, a Harvard professor, pointed out that “if every word is equally inspired, isolated proof texts can be assembled to support almost any preconceived system of doctrine.” Modernists, neo-orthodox, and social gospel advocates have taken him at his word, and some believers in the verbal inspiration of the Bible have fallen into the trap. To illustrate what we mean, and to show the manner in which the NCC exerts this kind of influence over the Uniform Lessons by cleverly selecting the “proper” passages of Scripture, omitting others, and arranging them in such a fashion as to imply their own doctrines and policies, reference is made to the lesson prepared by the NCC’s Uniform Lesson Committee for May 3, 1959.

Special attention is called to the last verse of the lesson: “And David reigned over all Israel; and David executed judgment and justice unto all his people.” It has been introduced into the lesson entirely out of context. The purpose of citing this verse is suggested in the title: “Wise Management.”

An examination of a number of lesson commentaries revealed interesting facts. Some evangelical lesson writers exercised their liberty and omitted this verse altogether from their discussion of the lesson. Other writers dealt with the main passage of the Scripture and expounded it faithfully, but practically none of them took occasion to discuss the significance of David as a forerunner of the Messiah, a type of Christ, or the covenant God made with him concerning Christ, and the reasons for it. Social gospel, liberal lesson writers used the passage as it was intended to be used with the result that millions of Sunday School pupils were “properly indoctrinated.”

Ignoring all the prophetical, theological, and truly spiritual aspects of the life and reign of David, the persons engaged in the construction of this lesson outline, as agents for the NCC, slanted the Scriptures, merely by a skillful selection of Bible verses, so as to make them appear to show that the secret of David’s greatness and success was his “wise management” and especially his devotion to social justice. This example of mishandling Scripture could be multiplied.

SOLUTION OF THE PROBLEM

What is the solution of the curriculum problem confronting the evangelical Protestant churches? This is a question which deserves careful consideration beyond the purview of this article. Despite the seriousness of the present situation, it is not without encouraging aspects. Discriminating Christian teachers and leaders in the local church schools can choose from a wide variety of Uniform and Graded lesson materials which are thoroughly trustworthy. There are satisfactory commentaries and quarterlies of all types and for all ages, with various methods of treatment, exhibiting different degrees of education, skill, editorial competence, and artistic attractiveness, and at a wide range of prices. One has but to recall the excellent Peloubet, Arnold, and Tarbell Commentaries and the publications of such well-known houses as Standard, Cook, Scripture Press, Gospel Light, and many others, to realize the rich possibilities.

But there should be no need for denominational disloyalty or rejection of all NCC materials in order to attain a very excellent group of lessons and lesson materials. We know of no set of materials which is entirely good. Even the worst are not entirely bad. What we should strive for is a dedicated, concerted effort to improve the materials now being offered. When the NCC and denominationally produced lesson aids are not satisfactory, they can be supplemented by sound materials. Untiring efforts should be made to encourage all who produce Sunday School lesson materials to develop a better product. No denominational board of Christian Education, or the Commission on General Christian Education of the NCC can withstand the concerted pressure of determined Sunday School teachers dedicated to this end.

SOME NEW DEVELOPMENTS

Some bold new developments in local church education give cause for optimism.

Protestant parish schools and parent-community Christian Day Schools are “mushrooming” in various parts of the country.

The Sunday Evening School is a significant development, especially among the Southern Baptists. It presents an opportunity for far more extensive and intensive Christian education than anything ever attempted in the old-line Sunday School. It invites the production of good lay religious textbooks which for the most part are now lacking for Protestant churches.

The National Sunday School Association, organized in 1946 as a protest against the curriculum policies of the International Council of Religious Education, now produces a series of outlines for Uniform Sunday School lessons entirely independent of the NCC. It seeks to “revitalize the American Sunday School” along strictly evangelical lines, and now serves more than 40 denominations and evangelical elements in many other Protestant bodies.

The church schools of America are entering upon a new era of improvement and progress. Buildings and equipment are more adequate. Teachers are better trained. Programs are more effective. Materials are closer to the needs of both the learner and the teacher.

We must firmly face the curriculum difficulties that beset us. Pastors, teachers, and others charged with the selection of lesson material hold the future of the Church in their hands. May they look beyond the imprimatur of denomination or publisher to be certain that faith in Christ is kept inviolate. This faith is the code of Christian teaching and it must be nurtured until it controls all of life.

Jacob J. Vellenga served on the National Board of Administration of the United Presbyterian Church from 1948–54. Since 1958 he has served the United Presbyterian Church in the U.S.A. as Associate Executive. He holds the A.B. degree from Monmouth College, the B.D. from Pittsburgh-Xenia Seminary, Th.D. from Southern Baptist Theological Seminary, and D.D. from Monmouth College, Illinois.

A new wave of anti-Semitism has recently shocked a large part of the world. Especially in Western Europe, attempts were made first to minimize the outbursts by explaining them away as the grotesque gests of a few mentally perverted individuals. But the extent and ferocity of the anti-Semitic acts and the intense feelings they aroused soon demonstrated that a serious situation had been provoked.

Ever since the infamous pogroms of Nazi Germany the phenomenon of anti-Semitism has been a matter of profound concern. The shocking events of recent decades in Germany took hard hold on our memories. Books documenting the terrors of Nazi anti-Semitic policies still appear and continue to attract serious study. Reflecting on that dreadful history, one remembers what was done in the name of culture to fellow human beings. One remembers the easy shamelessness with which people could converse about the anti-Jewish program at the time it was being carried out. Hitler had said in his Mein Kampf that he could spot the Jews behind all the darkness in the world, and then he declared that he would rid Germany once and for all of its Jewish problem. But we also tried to get behind these concrete memories to analyze the deepest motives of Hitler’s anti-Semitism.

WHAT DOES IT MEAN?

Some writers saw a connection between anti-Semitism and natural man’s resistance to divine grace. Karl Barth declared that anti-Semitism was obviously the sin against the Holy Spirit, and argued that it was a revolt against the divine election of Israel. Since his exegesis of the biblical texts in question was somewhat dubious, Barth’s statement itself aroused considerable discussions. Others saw in anti-Semitism an expression of racial delusion and pretension implying a denial of the image of God in all men. Indeed, anti-Semitism does bring to mind James’ statement about the tongue by which man—the image of God—is cursed. And the hatred of the Jews which we have seen in the past decades has indeed been man’s curse on thousands of fellow men, women, and children. These people were put under a curse, accused of crimes they did not commit, and forsaken by the human race.

I recall seeing Jews driven out of my parish in Amsterdam and out of all parts of the country, packed together as animal herds, and carted off toward Germany to vanish forever from our sight. We saw suffering that we had not imagined before. I recall the words written by one person who had gone through the torture and survived: “I can no longer imagine it. If I could imagine it once more, I think I would die at that moment. I have seen the night of nights, the night of human damnation.” It is a terrible thing to fall into the hands of man! As I think about anti-Semitism, I am reminded of David’s words, spoken when darkness seemed to fall on his own life: “I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great; and let me not fall into the hand of man” (2 Sam. 24:14).

OUR PROGRESSIVE RESPONSIBILITY

To those who have thought deeply about anti-Semitism, the recent outbreaks are no minor matter. We insist that the present anti-Semitic demonstrations are worse than what happened in Hitler’s day, not in effect, but in tendency and implication. As history develops, there is a progressive responsibility for us. He who now, after the facts of the past are known, thinks and acts in the inhumanity of anti-Semitic patterns, demonstrates the extremity of human blindness and is guilty of a sinful denial of the humanity created in the image of God.

I am also reminded of the words spoken by one of the Nuremberg criminals. He was converted during the trial and humbly owned his guilt. He declined all sedation during the trial, insisting on staying alert to pray. As a German, he said: “Germany’s guilt shall not be paid for in a thousand years.” Now, we know that as men we are not allowed to be presumptuous in our talk about payment and forgiveness of guilt incurred against God. And we must always take care even in such instances as these to avoid pharisaical judgments, as though we could stand on high and hurl anathemas against an isolated group of war criminals. It is surely not allowable for us to assert that these criminals were not men any longer, but had become demons.

True, there was a demonic element at work in the Nazi pogroms. But the terrible thing is that human beings were at work in them. We cannot wholly separate ourselves from this group; we belong to them because they too, in all their terror, are part of our humanity. The Christian confession that all men are sinners prohibits the Pharisaism that makes absolute distinctions between men. But though we confess that the Nazis, even at their worst, were members of our race, we may hope and pray that such a damnation of human beings as they were guilty of may never be permitted again.

One of the most terrible statements made after it was all over was that the Jews deserved this judgment at the hands of men because they crucified the Christ. Such pretentious statements are totally foreign to the mystery of the Gospel. They arise from a failure to understand that precisely in and through the awful disobedience that put Jesus on the cross, the Lord of infinite mercy displayed and triumphed in his grace.

NO ARISTOCRACY OF RACE

The Gospel of grace means that there can be no aristocracy of race or people. The Dutch poet implied an answer to this perverted pious anti-Semitism when he penned the lines:

It was not the Jews, Lord Jesus, who put you to the cross …

It was I, I my Lord, who nailed you there.

If anything is manifestly anti-Christian, it is anti-Semitism. Anti-Semitism is not a protest against an idea or an ideology; it is a sin against humanity, a crime that is especially tragic because it has no stopping point. Recall what is written in Revelation 18 concerning the judgment upon Babylon. The sellers weep over her “for no man buyeth their merchandise any more.” Everything is taken from her: gold, silver, precious stones, and fine linen, and finally … the souls of men. This is the awful thing about falling into the hands of men. If human beings have no worth, if children no more awaken pity, if man is without compassion, the final step is the opening of the gas chambers to receive their victims while the rest of the world goes unconcerned to the order of the day.

Happily, the order of God’s day is different. He thinks differently about his creatures, for he is merciful and compassionate. And through the witness of the church of Christ against the godlessness of anti-Semitism, the mercy of the Lord may yet be revealed.

Jacob J. Vellenga served on the National Board of Administration of the United Presbyterian Church from 1948–54. Since 1958 he has served the United Presbyterian Church in the U.S.A. as Associate Executive. He holds the A.B. degree from Monmouth College, the B.D. from Pittsburgh-Xenia Seminary, Th.D. from Southern Baptist Theological Seminary, and D.D. from Monmouth College, Illinois.

This issue affords an occasion for taking stock, though in a cursory manner, of the religious and particularly evangelical thought of the decade we have left behind us. So far as theological fame (or notoriety) goes, it may be described as the decade of the Three B’s—Barth, Brunner, and Bultmann, whose names, have dominated the headlines.

Karl Barth continues to work at his monumental Church Dogmatics, and translators continue to slave away at putting it into other languages. However critical one may be of his theology, one cannot avoid a feeling of regret that a man so brilliantly endowed with gifts of prophetic utterance should have allowed himself to be metamorphosed into a monolithic dogmatician.

Emil Brunner, one of the most readable and stimulating of contemporary thinkers, has, during the more recent years, lapsed into silence; but the influence of his dialectical theology shows no abatement in the power of its impact.

Rudolf Bultmann, whose reaction against orthodox theology has been considerably more radical than that of either Barth or Brunner, has eschewed the way of dialectic and has endeavored to speak to the modern world in the language of a theology that has come to terms with existentialist philosophy and so-called “modern science.” In doing so, he has demanded the “demythologization” of the Christian message, which in effect has involved for him the rejection of the supernatural and of historical truth considered as objectively significant.

The 50’s, however, have also witnessed the beginnings of a revival in evangelical theology and exegesis, and the movement which is gathering momentum is not limited geographically to our Western world, but is also making itself felt in lands on the other side of the globe where Christianity is still comparatively recent in appearance. It has come to expression also in the founding, during the last decade, of the International Association for Reformed Faith and Action, amongst whose activities is the provision of theological literature, both classical and contemporary, for the benefit particularly of younger churches and fellowships of Christians struggling midst difficulties to establish the witness of the Gospel.

The upsurge of interest in the doctrine and significance of the Reformers, especially of Calvin and Luther, is also a source of encouragement. In France Jean Cadier and Pierre Marcel are supervising the preparation of a new edition in modernized French of Calvin’s Institutes (already published) and Commentaries. In Great Britain the Beveridge translation of the Institutes has been republished, and T. F. Torrance, T. H. L. Parker, Ronald Wallace, Basil Hall, and others have been producing useful studies on different aspects of the thought of Calvin. Luther publications have included estimable contributions from the pen of Gordon Rupp and a two-volume collection of the German leader’s Reformation Writings edited by Bertram Lee Wolff. In the States, where the 50’s have been marked by a veritable plethora of religious publications, the great project of producing a 55-volume edition of Luther’s works in English translation under the joint editorship of Jaroslav Pelikan and Helmut Lehmann is now under way.

The field of New Testament exegesis has been entered in an ambitious manner by the launching of a series of commentaries contributed by evangelical scholars from different countries under the general title of The New International Commentary on the New Testament, edited by Ned Stonehouse of Philadelphia. Smaller in size and scope is the series of Tyndale Commentaries now being edited by R. V. G. Tasker and published by the Tyndale Press of the English Inter-Varsity Fellowship, which over the past 10 years has built up a reputation for the distinction, in format as well as in content, of the books it is producing.

In the sphere of Old Testament studies there has been less to show, though mention must be made of the writings of Edward Young of Philadelphia, which have gained for him the respect of other scholars though they find themselves unsympathetic with his conservative views.

Where theological studies and Christian apologetics are concerned, great interest has been aroused and at times controversy by the writings of Cornelius Van Til, also of Philadelphia, a deep and dedicated thinker whose influence is apparent in other countries besides his own. G. C. Berkouwer of Amsterdam, indefatigable writer of dogmatic works, has established a reputation as one well fitted to speak intelligently to our contemporary situation. We still await, however, the appearance of a systematic theologian for our day.

No survey of the 50’s would be complete without including the name of Herman Dooyeweerd of Amsterdam, beyond dispute one of the most erudite and profound thinkers of this generation, whose massive three-volume work De Wijsbegeerte der Wetsidee (translated in the U.S.A. under the title A New Critique of Theoretical Knowledge) is, together with his numerous other writings, proving of capital significance (especially on the Continent) in the formation of a genuinely Christian philosophy consistently constructed on the foundation of the revealed biblical scheme of creation-fall-redemption. As yet, however, his work is virtually unknown in England.

Finally, what of the future? I do not hesitate to say that, despite the ominous clouds of ignorance, apathy, antipathy, and anti-Christianity, not to mention the fog of liberalism which darkens the prospect, the future is full of hope. This hope is embodied in the growing number of younger men of real ability and intelligence who are coming forward to make their mark, under God, in the sphere of Evangelical and Reformed scholarship. Andrew Bonar once said that “wherever godliness is healthy and progressive we almost invariably find learning in the Church of Christ attendant on it.” If this new decade is one in which godliness is combined with learning, then we have every reason to be hopeful.