History
Today in Christian History

May 31

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May 31, 1578: Italian archaeologist Antonio Bosio discovers the Christian catacombs in Rome. Some have mistaken them for places of refuge or worship, but Christians used them mainly as burial chambers.

May 31, 1638: Puritan pastor Thomas Hooker arrives in what is now Connecticut, after leaving Massachusetts because of a rivalry with Roger Williams. The minister also helped organize America’s first federal government, the United Colonies of New England (see issue 41: The American Puritans).

May 31, 1701: Alexander Cruden, whose biblical concordance is still the standard for the King James Version, is born in Aberdeen, Scotland. Prone to erratic behavior, he worked on the concordance between mental breakdowns.

History
Today in Christian History

May 30

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May 30, 339: Eusebius dies at age 74. Author of the 10-volume Ecclesiastical History, he is called the father of church history. In his day, though, he was as much a maker of history as a recorder. At the Council of Nicea, he argued for peace between the heretical Arians and Orthodox leaders like Athanasius. When Arianism became hugely popular after the Council, Eusebius was one of the people to depose Athanasius. Though he wasn't an Arian himself, he strongly opposed anti-Arianism (see issue 72: How We Got Our History).

May 30, 1416: Jerome of Prague burns at the stake for heresy. When the Council of Constance arrested and tried his fellow Bohemian reformer Jan Hus, Jerome went to defend him, sealing his own fate (see issue 68: Jan Hus).

May 30, 1431: French mystic and revolutionary Joan of Arc burns at the stake for heresy. Her last words were, "Jesus, Jesus" (see issue 30: Women in the Medieval Church).

May 30, 1672: The governor of Rhode Island cordially entertains Quaker founder George Fox. "Most of the pupils had never heard of Friends before," Fox said, "but they were mightily affected with the meeting, and there is a great desire amongst them after the Truth.

May 30, 1822: A slave betrays the plans of African Methodist (and former slave) Denmark Vesey to stage a massive slave uprising on July 14. Of the 131 African Americans arrested in the plot, 35 were executed (including Vesey) and 43 were deported. Vesey's Charleston, South Carolina, church was closed until 1865 (see issue 62: Bound for Canaan).

May 30, 1934: The first synod of the Confessing Church at Barmen ends. Influenced by Karl Barth, the synod produced the Barmen Declaration and marks the formal establishment of the "Confessing Church," led by Karl Barth, Martin Niemoeller, and Dietrich Bonhoeffer in opposition to the Nazi "German Christian" church (see issue 32: Dietrich Bonhoeffer).

History
Today in Christian History

May 29

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May 29, 1453: Constantinople, capital of Roman Empire (and late Byzantine Empire) since Constantine founded the city in 324, falls to the Turks under Mehmed II, ending the Byzantine Empire. Muslims later rename the city Istanbul. The lavish cathedral that crowned the city, Hagia Sophia, was also converted into a mosque (see issue 74: Christians & Muslims).

May 29, 1546: In retaliation for the execution of Reformation preacher George Wishart, Scottish Protestants murder Cardinal David Beaton in St. Andrews. John Knox, who was not part of the assassination plot, went on to lead the Scottish Reformation (see issue 46: John Knox).

May 29, 1660: England's King Charles II triumphantly enters London, marking the full restoration of the monarchy. Though he promised religious liberty, he cracked down on Dissenters (including John Bunyan) following a 1661 attempt by religous fanatics to overthrow him (see issue 11: John Bunyan).

May 29, 1874: English essayist, poet, and writer G.K. Chesterton is born in London. The 400-pound man was occasionally absent-minded, but brilliant. He loved paradoxes, which he called "supreme assertions of truth," and used them often in his writing. Poet T.S. Eliot credited him with doing "more than any man in his time … to maintain the existence of the [Christian] minority in the modern world." Chesterton converted from Anglicanism to Roman Catholicism in 1922 (see issue 75: G.K. Chesterton).

May 29, 1967: Pope Paul VI names 27 new cardinals, including then-archbishop of Krakow, Poland, Karol Wojtyla, later to be Pope John Paul II (see issue 65: The Ten Most Influential Christians of the Twentieth Century).

History
Today in Christian History

May 28

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May 28, 1533: English reformer Thomas Cranmer, Archbishop of Canterbury, declares King Henry VIII's marriage to Anne Boleyn valid, having earlier approved the king's divorce of Catherine of Aragon (see issue 48: Thomas Cranmer).

May 28, 1841: Edwin Moody dies, leaving his wife to raise 4-year-old Dwight Lyman and eight other children. D.L. Moody went on to become the leading American evangelist of his generation (see issue 25: D.L. Moody).

History
Today in Christian History

May 27

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May 27, 1564: John Calvin, French Protestant Reformer, dies. He kept writing and ministering to the Christians in Geneva nearly up to his death, telling his worried friends, “What! Would you have the Lord find me idle when he comes?” (see issue 12: John Calvin).

History
Today in Christian History

May 26

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May 26, 1521: The Edict of Worms formally condemns Martin Luther's teachings and he is put under the ban of the Holy Roman Emperor. Those who fear for his life then kidnap Luther and hide him in Frederick’s Wartburg castle (see issue 34: Luther's Early Years).

May 26, 1232: Pope Gregory IX sends the first Inquisition team to Aragon (in present-day Spain).

May 26, 1647: Massachusetts enacts a law forbidding any Jesuit or Roman Catholic priest from entering Puritan jurisdictions. Second-time offenders could face execution.

May 26, 1664: Increase Mather becomes minister of Boston's Second Church, a position he held until his death 59 years later. He became one of the leading clergymen in the colonies (see issue 41: The American Puritans).

May 26, 1700: Count Nicolaus Ludwig von Zinzendorf, founder of the Moravian church and a pioneer of ecumenism and mission work, is born in Dresden, Germany (see issue 1: Nicolaus Zinzendorf).

May 26, 1926: Church of the Foursquare Gospel founder Sister Aimee Semple McPherson disappears from a California beach. Her mother claimed Aimee must have drowned, telling supporters, “Sister Aimee has gone,” and planning an elaborate funeral for her in Los Angeles. But, three days after her funeral on June 20, Mcpherson reappeared in Arizona, saying she had escaped from kidnappers. Rumors swirled that the disappearance was actually the result of a romantic tryst, allegations that McPherson denied, but her public image never fully recovered.

History
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May 25, 735: Bede ("The Venerable"), father of English history, dies. In addition to his Ecclesiastical History of the English People (731), biographies of abbots, and Scripture commentaries, he wrote our primary source for the story of how Celtic and Roman Christianity clashed at the Synod of Whitby in 664 (see issue 60: How the Irish Were Saved and issue 72: How We Got Our History).

May 25, 1535: After holding Munster under siege for over a year, the army of the city's Roman Catholic bishop breaks in, capturing and killing the radical Anabaptists who had taken control. The Anabaptists had acted on the prophecy of Melchoir Hoffman (later modified by Jan Matthys) that Christ would soon return, and only Christians in Munster would survive. During the siege, Matthys and his followers became increasingly despotic and maniacal, enjoying excesses while the people starved and introducing wild innovations such as polygamy (see issue 61: The End of the World).

May 25, 1824: The Sunday and Adult Sunday School Union in Philadelphia establishes the American Sunday School Union. It purposed to use Sunday schools as a means to instill Christian and democratic values "wherever there is a population." In 1970 it changed its name to the American Missionary Society.

May 25, 1865: Evangelist and ecumenist John R. Mott is born in New York. He served 40 years with the Y.M.C.A. (while that organization was still aggressively evangelistic), chaired the 1910 Edinburgh Missionary Conference, and was named honorary president of the World Council of Churches at its inaugural session (see issue 65: The Ten Most Influential Christians of the Twentieth Century).

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May 24, 1089 (traditional date): Archbishop of Canterbury, scholar, and church reformer Lanfranc dies. Known primarily for his development of the doctrine of transubstantiation, in which the eucharistic bread and wine become Christ's body and blood, he also educated brilliant scholar Anselm and future pope Alexander II.

May 24, 1543: Polish astronomer and cleric Nicolas Copernicus dies in Poland. His heliocentric (sun-centered) concept of the solar system was radical, though not unheard of before his time. Still, some theologians strongly criticized the theory. The Roman Catholic church never ordained Copernicus, but he participated in a religious community at the cathedral of Frauenburg (see issue 76: Christian Face of the Scientific Revolution).

May 24, 1689: Parliament passes England's Toleration Act, granting freedom of worship to Dissenters (non-Anglican Protestants). but not to Catholics and atheists.

May 24, 1738: Father of Methodism John Wesley feels his "heart strangely warmed" when he hears a reading of the preface to Luther's commentary on Romans in a Moravian chapel on Aldersgate Street in London (see issue 2: John Wesley and issue 69: Charles and John Wesley).

May 24, 1844: Samuel Morse sends the first long-distance telegraph message: "What hath God wrought.

May 24, 1854: Presbyterians found the first black college in the United States: Pennsylvania's Lincoln University.

May 24, 1878: Harry Emerson Fosdick, popular champion of liberal Christianity and often called "the most influential interpreter of religion to his generation," is born.

The Socialist Ideal: Some Soul-Searching Constraints

Klaus Bockmühl

Socialism makes demands on a world that does not have the necessary presuppositions.

Humanity is moving in a direction where evangelicals who think in terms of social responsibility need to examine the pros and cons of socialism—whether it be at home, in the countries where they serve in missions, or even on a global scale.

The socialist option comes to North American evangelicals with the underground tremors sent out by Latin American liberation theology. Although unclear about the degree of their allegiance to concepts of Marxism, liberation theologians all seem to recommend some kind of socialism as the way out of today’s polarization of rich and poor.

But even in North America, the heartland of capitalism itself, we see John Kenneth Galbraith, the celebrated economist, proclaim “the socialist imperative” as the way to head off “the mounting economic crisis.” Small wonder that one finds the subject of socialism on the programs of this year’s conferences of both the American Society of Christian Ethics as well as the Ethics Section of the American Academy of Religion.

There may be a deeper reason for the return to prominence of this concept, which was so widely debated in the nineteenth century. Whereas on the national level we may have achieved, through decades of struggle, a certain—perhaps uneasy—balance that provides a framework for the different strata of society to live together, on the global scale an economic order is still largely lacking, so that the unmitigated law of supply and demand still works in favor of the strong and oppresses the weak. It is this imbalance that prompts socialist solutions today just as in the more limited situations of the nineteenth century.

Should Christians be socialists? A number of questions that surface with the renewed encounter of Christianity and socialism were recently discussed in public by two of the most eminent Protestant theologians of Germany, Helmut Gollwitzer and Eberhard Jüngel. Gollwitzer, until his recent retirement the systematic theologian at the Free University of Berlin, argued in his book The Capitalist Revolution that the quest for economic growth, the inherent law of capitalism, inevitably collides today with the “limits of growth” dictated by resources and ecology. Therefore, the Christian as a responsible person could no longer support the individualistic, competitive, and chaotic mode of production in capitalism. It is clear that Gollwitzer has already drawn the further conclusion: a Christian must be a socialist, advocating a collectivized, planned economy.

Eberhard Jüngel, perhaps the most influential of today’s younger generation of German theologians and a professor at Tübingen University, agreed that the growing forces of production also meant growing possibilities of destruction that need to be restrained through responsible decision. However, socialism was but one, not the only way to improve the social situation in applying liberty and justice. Any programmatic imposition in this matter would therefore have to be fought as a violation of Christian freedom.

What do evangelicals think about socialism? Some reject it without discussion. Others, who earlier emphasized the call of the gospel toward social responsibility, began to explore the demand made by the Lausanne Covenant of 1974 of Christians in affluent circumstances: “to develop a simple lifestyle in order to contribute more generously to both relief and evangelism.” They now feel led beyond this personal appeal and range of charity and preaching, into the wider field of reform of social structures. They begin to think in categories of “human development and social change.”

There is a consensus emerging among some young evangelicals that says capitalism is no longer the way. And with this rejection of capitalism, socialism will no doubt soon be on the horizon as the alternative. It needs a detailed and rational examination, not a wholesale emotional acceptance induced, perhaps, by blackmail provoked by the sins of our capitalist past.

We must first ask: What kind of socialism? Pol Pot’s socialism in Kampuchea (Cambodia) with its merciless execution of equality between town and country on the lowest common denominator of poverty and privation, or the social democracy of the Fabian Society of G. B. Shaw and the Webbs? There are so many shades of socialism that we must insist that the offer of any be identified. We have seen most of the “really existing” forms of socialism removed from the list of accepted socialistic utopias. Student revolutionaries deny Russia the right to call itself socialist. Leftist European intellectuals’ flirtation with the Cuban model has grown cold since they found out it had little room for intellectual and artistic freedom. Yugoslavia today is experimenting with elements of the market economy, and the same seems to be true for China, which no longer qualifies as a haven for dreams since its realities have been laid open. In consequence, “socialism” today is often a lofty ideal whose representatives are not keen on detail and concrete design. Nevertheless, it is here that we must demand plain speech and unambiguous layout.

Next to the question of the contours of socialism comes the problem of motivation. Common ownership presupposes a good amount of selflessness. The more comprehensive a concept of socialism, the more motivation it will demand of participating individuals. Where would it come from? In 1956 a study group set up by the United Nations found that the kibbutz was the least exportable of Israel’s different types of cooperative villages, simply because it presupposed a commonality of outlook in its members, which could not normally be found elsewhere.

Exactly this is true of the common life of the Christian brotherhood. What is accepted in the church cannot in full be made mandatory for society. It is here that socially conscious evangelicals need to keep biblical distinctions clear. The dangers that befall the theologically careless are obvious: one begins with setting up a high ethos for the fellowship of Christ’s disciples, pointing to the “communism” of the early church (Acts 2:42–47) or to Luke 4:18–19 interpreted as Christ’s prediction of a Year of Jubilee and the redistribution of possessions among believers. At first this is strictly limited to the church: in a sense they are already practicing the disciplines of the life to come. Then, however, someone claims that Christ is Lord of all realms of life, including society, and common ownership is proclaimed a paradigm for the world. Thus the borderline between church and world is ignored, and we make demands on the world for which it does not have the necessary presuppositions. Christ said, first make the tree good, then its fruit will be good.

Therefore, we will have to examine carefully just what of Christian ethics is applicable in the wider field of society. Due to Christian sobriety in the assessment of human nature, there can be no uncritical acceptance of far-flung programs of socialism for the whole of society. Beyond that, we will do well to remind ourselves that there can be no healthy or lasting change of social structures without a change in people. That is what Christ came for in the first place. Therefore, one might suggest that a reversal of the formula “human development and social change” is called for: human change, and so, social development.

Klaus Bockmühl is professor of theology and ethics, Regent College, Vancouver, Canada.

Washington for Jesus: Revival Fervor and Political Disclaimers

Edward E. Plowman

Among the 200,000 or more who converged on the nation’s capital for last month’s “Washington for Jesus” prayer rally were Michael and Cheryl Truitt of Smyrna, Delaware. The last time they had been in Washington was May 1971, when they participated in a violent antiwar demonstration that disrupted the city and enraged many local residents. A lot happened between the two events.

“Along the way the Lord made himself real to us,” explained Mrs. Truitt to a reporter. “He changed our lives, and so here we are, nine years later, for a completely different cause.” Michael Truitt, 28, now pastor of a conservative independent church, said he had come to join others from every state in the union to “repent in the sight of the Lord and ask his help for our nation.”

Those themes—repentance and the need for divine intervention in the life of the nation—permeated the dozens of speeches and testimonies throughout the 13-hour-long rally on the Washington Mall. Leaders described the gathering as the largest of its kind in the history of the nation and perhaps in the history of the church.

“We’re here because we love God and we love this country,” announced program cochairman Pat Robertson, president of the Christian Broadcasting Network (CBN-TV). “It’s easy to criticize [America], but God didn’t call us to be critics,” he said. “We’re to be intercessors.”

A number of speakers cited abortion, homosexuality, and the ouster of prayer from public schools as examples of unrighteousness in the country. Several warned that America has become militarily weak and is in mortal danger from the Soviets. “Unless we repent and turn from our sin, we can expect to be destroyed,” declared the other program cochairman. Bill Bright, head of Campus Crusade for Christ.

Despite such pronouncements, the event had more the air of a tent revival than a political rally. Crammed together in front of a huge platform outside the Smithsonian Institution (the same spot where Pope John Paul II preached to a smaller audience last fall), blacks, whites, and Hispanics, Pentecostals (the bulk of the crowd) and non-Pentecostals, old and young, intermingled freely, often holding hands as they prayed and sang together.

The rally originated nearly two years ago with Pastor John Gimenez of the 4,000-member Rock Church of Virginia Beach. Virginia. The Harlem-born Puerto Rican—an exdope addict and jailbird—discussed with neighbor Pat Robertson the idea of getting 100,000 people together in Washington to express their concern over the nation’s moral drift and to pray. Robertson endorsed the notion but set a goal of one million participants. April 29 was selected, said organizers, because on that day in 1607 the Jamestown settlers erected a cross on the Virginia coast and committed their future nation to God as a base for spreading the gospel throughout the world.

As the idea caught on, especially among charismatics and Pentecostals, birth pains developed. Robertson, Demos Shakarian and his Full Gospel Business Men’s Fellowship, and others were unwilling to participate if the leaders of the Mobile, Alabama-based Christian Growth Ministries, storm center of the shepherding-submission controversy among charismatics, were included in the rally leadership (April 4, p. 44). Because the CGM people were excluded, the main Catholic charismatic community leaders—linked with CGM in a “community of communities”—refused to go along. The absence of key Catholic support meant a slimmer crowd.

Film producer John Gilman of Virginia Beach, a former CBN executive, persuaded Bright to come aboard and Bright in turn opened the door to a number of other noncharismatics. Bright had been contemplating a mass meeting of his own in conjunction with his Here’s Life campaign but scrapped those plans in favor of the united effort.

With an approaching presidential election, and against a backdrop of court decisions and legislative proposals that irked many Christians, some of the moral issues of the day became important politically. A Washington for Jesus (WFJ) position paper issued earlier this year denounced homosexuality, abortion, and excessive government spending. It complained that “our government has aided our enemies and destroyed our friends,” and asserted that elected officials are first “servants of God, then servants of the people.” Several WFJ leaders believed that conservative Republican candidates and causes offered hope, and this became publicly known.

Critics charged that WFJ was, in effect, an attempt to baptize New Right politicians and issues as Christian, and that church members were being deceived. Some black WFJ sponsors showed signs of bowing under the pressure. WFJ leaders quietly withdrew the position paper and issued strong assurances that the rally would not be political. They pledged that visits by WFJ delegations to congressmen on the day preceding the rally would center on pledges of prayer support, not on lobbying for issues. Political leaders would be invited to attend the rally but not to participate in platform activities. This opened the way for more endorsements, including one from Billy Graham. (The evangelist sent regrets that he could not attend the rally, since he was busy with a crusade in Indianapolis.)

Robertson and Southern Baptist president Adrian Rogers—keynote speaker for the rally—failed in their repeated attempts to enlist television preacher Jerry Falwell. A source close to Falwell said he was convinced it would be impossible to attract one million people, and he feared a loss of credibility if attendance goals were not revised downward. Falwell also wanted WFJ to be more action-oriented—to take a stand on issues—said a source. Falwell’s absence meant a still slimmer crowd.

To organize grassroots support. 380 offices were set up across the country, one in almost every congressional district. Pentecostals headed most of these offices, and they were successful in reaching mostly other Pentecostals. Observers agree that if non-Pentecostals had been organized on the same scale, the final crowd tally would have been much closer to a million.

Another figure did approach the one million mark: the budget. Organizers said they were within $100,000 of underwriting their expenses on the eve of the rally; anything extra would go toward Cambodian refugee relief, they said, WFJ chairman Gimenez’s own church raised about $200,000 of the budget.

Much of the planning was impressive. Church choirs across the country began rehearsing rally music (five major selections and some choruses) nearly a year ago. In all, more than 1.000 choir members took part. They assembled on the day before the rally for a final five-hour rehearsal.

Months ago. Youth With a Mission sent nearly 100 workers to Washington to help with preparations. In a notable first, CBN. PTL. and Trinity Broadcasting Network pooled their resources to provide live and taped television coverage of the event. Insiders called it a minor miracle in light of the fierce competitiveness among the leaders of the three organizations.

The city’s subway system carried record numbers of riders. Mingling with surprised commuters, rally participants led lively sing-alongs on crowded buses and trains. Organizers paid the Metro system $25,000 to run a shuttle train between Kennedy Stadium and a predawn prayer meeting on the Mall: the train was promptly dubbed the “Holy Roller.” The stadium was a major staging area for hundreds of chartered buses; 30.000 persons attended a six-hour WFJ youth meeting there amid a steady downpour the night before the Mall rally.

At the same time the youth rally was going on, more than 3,500 persons were jammed into Constitution Hall for a WFJ leadership event featuring back-to-back preaching. Harlem preacher Jesse Winley, credited with getting thousands from New York City to attend WFJ, and Baptist evangelist James Robison of Hurst, Texas, were interrupted with applause and cheers.

Responding to critics, Robison announced: “We’re not here to Christianize the government. Jesus left us here to Christianize the world—all of it, including the government.” Why don’t the critics complain about those who are “humanizing” and “socializing” the government, he asked. If there is any organization that needs to come back to God, it’s the government, he declared, and the crowd roared approval.

Earlier in the day, similar enthusiasm permeated the women’s rally at Constitution Hall. Meanwhile, delegations of WFJ participants met with their congressional representatives. They issued invitations to the rally (fewer than two dozen congressmen attended, according to organizers), assured the congressmen of their support and prayer, and even prayed with some on the spot.

Organizers were careful to avoid identification with New Right politics or specific controversial causes. Midway through the rally, about 100,000 participants, organized by state delegations, staged a march along Constitution Avenue. Veteran police officials called it the largest—and friendliest—demonstration they had ever seen in the city. Banners and placards were screened to avoid controversy. Cross-toting evangelist Arthur Blessitt and a number of WFJ leaders led the way. Some churches from distant states brought bands and colorfully clad choirs that performed during the march.

Despite the disclaimers and precautions taken by the organizers regarding politics, critics—mostly from mainstream denominations and the Washington office of the National Council of Churches—kept harping. There were subtle appeals to church members to dissociate themselves from the event. Ironically, at the same time the liberal religious lobbyists of Washington were complaining in the press about WFJ’s alleged aim to pressure politicians, a delegation from the United Methodist General Conference in Indianapolis arrived amid much fanfare at the White House to urge the President’s restraint in dealing with Iran. This prompted private statements of disgust from WFJ leaders. “What they’re saying is that it’s okay to lobby for liberal causes in the name of the church but not for conservative ones,” commented one WFJ leader.

Bright and Robertson told reporters that the event signals a new era of Christian unity, and Gimenez disclosed that leaders have already been meeting together for months with the idea of keeping the spirit of WFJ alive. He hinted the movement may become international, with leaders from Canada in touch with each other about a similar event for their country, and with a Germany for Jesus effort already under way for next year.

Consultation on world Evangelization

A Smaller, More Studious Lausanne—in Thailand

Six years ago 4,000 church and mission agency leaders from around the world met at Lausanne, Switzerland, to discuss world evangelization. One of many lasting results of that gathering was the establishment of the Lausanne Committee for World Evangelization (LCWE), made up of 50 churchmen from the U.S., Canada, Asia, Latin America, Europe, and Africa. The U.S. contingent is a veritable “Who’s Who” of denominational and interdenominational evangelicalism: Billy Melvin, Stanley Mooneyham, Peter Wagner, Warren Webster, Leighton Ford, Thomas Zimmerman, Robert Coleman, Vonette Bright, Edward Hill, C. B. Hogue, Donald Hoke, and A. D. Raedeke.

Next month they will join other committeemen and a select group of 650 scholars and executives at Pattaya, Thailand, for another 10-day go-around. Simply put, they want to evaluate what’s happened since 1974 and develop new strategies for evangelizing unreached people.

“Current world conditions underscore the urgency of the church’s task,” said LCWE chairman Leighton Ford. “The volatile international situation confirms the need for the meeting. Churches everywhere are confronted with new challenges. We want to help them reach secularists, city dwellers, Marxists, and the nominally religious people.”

Participants will convene in 18 “mini-consultations” to hear the fruit of international study groups that have been meeting for the past two years. This Consultation on World Evangelization (COWE), in contrast to the one in Lausanne, is purposely being kept small, to help participants dig into the various study reports.

“Participants will not be starting in a vacuum,” said COWE director David Howard. “They will be building on a broad and deep foundation. The program is coming from the grassroots upwards. There’s a sense we don’t know what will happen, since we’re dependent on the findings of the study groups.”

According to Howard, participants were chosen on the basis of their contribution to world evangelization and their influence in their own churches. He explained how LCWE carefully worked its way through the minefield of international choosing: “No attempt was made to represent every country, nor every denomination or Christian organization. Strong attempts were made to keep a relative balance in geography, denominations, types of work, sex, age, and so on.”

Ford emphasized that “the participants are an army of veteran strategists, not a group of theorists.”

Several hot issues, exposing the church’s entanglement in world affairs, are sure to surface at Pattaya: the problems of refugees; the clash of Christianity and Marxism, Islam, and Judaism. One of the more sensitive subjects is evangelizing nominal Christians.

“There is certain to be lively discussion,” said Howard. “Must a person leave a given ecclesiastical structure in order to develop as a committed Christian? The answer to this may appear simple to some people, but it’s certain to be a debatable issue with others.”

Significantly, there will also be discussion of the future of LCWE itself. One entire study group will focus on cooperation in world evangelization. The outcome will clarify LCWE’s role in relating to both the World Council of Churches and the World Evangelical Fellowship. LCWE has members in both groups.

Prior to the consultation there was already concern that these political maneuvers would overshadow Pattaya’s prime purpose—how to evangelize 2.5 billion people. Gottfried Osei-Mensah, LCWE’s African executive secretary, said, “The consultation should stir up the Christian community to its evangelistic responsibility and, in addition, furnish strategy and insights with which to discharge it.”

He and other COWE leaders will have to work hard to keep Pattaya on track.

JAMES W. REAPSOME

Homosexual Issues

Judge Rejects Paying the Piper to Maintain Belief

Homosexual musician Kevin Walker’s lawsuit against the local First Orthodox Presbyterian Church was dismissed last month by a San Francisco County Superior Court judge. Judge John A. Ertola rejected Walker’s claims for damages against the church, which had fired him as its organist last summer after he refused to give up his homosexual lifestyle (Sept. 21, 1979, p. 52).

Walker claimed the church had violated a San Francisco ordinance that prohibits employers from discriminating against employees on the basis of their sexual orientation. But Ertola, in a 10-page summary judgment, said that “applying the ordinance to these defendants infringes too greatly on their First Amendment rights.”

The judge noted that by paying damages, “the defendants would be penalized for their religious belief that homosexuality is a sin for which one must repent to be accepted as part of the group that leads the congregation in worship.” The church, in effect, would be forced to pay to maintain its religious beliefs—“a substantial burden on [the] defendants’ right to free exercise of religion.”

Pastor Charles A. Mcllhenny naturally felt pleased at the church’s victory. Contributions to his church’s so-called Christian Rights Defense Fund have come from Christians all over the world, he said. Leading the defense has been attorney Thomas Neuberger, who also is vice-president of the Christian Legal Society.

But Mcllhenny has been cautioning that the powerful San Francisco gay community will fight the ruling. Walker’s attorneys have until July 1 to file their promised appeal. A local gay rights newspaper complained that what really is at stake is “whether churches are exempt from civil rights.”

World Scene

The Argentine government modified a year-old decree that mandated the teaching of Roman Catholic religious values and attitudes in secondary schools, following protests by several Protestant, Jewish, and secular groups. The “moral and civic education” course is still required, but certain “confessional elements” have been excluded from the curriculum, and books by non-Catholics have been added to the reading assignments.

Pope John Paul II has decided to move toward a showdown with rebel Archbishop Marcel Lefebvre, according to reports published in Paris newspapers. He has been moved to action, the sources say, because the traditionalist archbishop—against the expressed wishes of local church officials—went to Venice on Easter Monday and celebrated a traditionalist mass there. Despite a number of reconciliation gestures from the Pope, Lefebvre has become increasingly defiant.

Hans Küng, Roman Catholic liberal theologian at odds with the Vatican, will continue to teach at Tübingen University, but not as part of the Catholic faculty of theology. Under the compromise arrangement, Küng will remain as director of the university’s institute for ecumenical research, but it will be separated from the theology faculty. The Catholic faculty will not recognize work done under him for its degree requirements.

Two thousand delegates from churches throughout Britain participated in a National Congress on Evangelism last month. The Evangelical Alliance-sponsored event, held at Prestatyn, Wales, broke into 51 regional groups on its final day to produce plans for motivating and equipping for evangelism locally. Methodist Bishop Donald English, chairman of the Nationwide Initiative in Evangelism, noted with satisfaction that evangelism is now “at the top of the agenda of nearly every church in the land.” And Michael Cole, Evangelical Alliance chairman, said that evangelicals need to reconsider seriously the “hot potato” of their links with Roman Catholics who are placing a “growing emphasis on the Bible and on the living person of Jesus.”

The Soviet trial of the “Kiev Four” was a travesty, judging by documents reaching Keston College, England. In the pretrial hearing of the members of the unregistered Baptist church in Kiev, defense lawyers had so discredited the prosecution’s flimsy evidence that the judge refused to proceed. But after the four refused a KGB offer of freedom in exchange for their agreement to become informers, new charges were framed. At last December’s trial, long after expiration of the nine-month limit on pretrial detention, stiffer sentences were demanded. The 70-plus witnesses all testified for the defendants, and many complained of being forced to sign statements against them. The judge nevertheless found the four guilty, sentenced them to a combined 32 years in labor camps, and filed a complaint against the defense lawyers.

The first school year of the Evangelical Bible Seminary of Southern Africa began in February with 10 students. The graduate-level school is located near the center of Pietermaritzburg. South Africa. Authorities have granted permission for the seminary to enroll both white and black students.

Persecution of the church in Ethiopia continues unabated. German Roman Catholic sources report that 40 Christians in Bale province have been sentenced to death for continuing to witness after “training in scientific socialism.” They also report the closing of all churches in Gamu Gofu province. A German mission director reports that 15 workers of the Ethiopian Evangelical (Lutheran) Church Mekane Yesus have been arrested and imprisoned in the West Wollega province.

The Laotian refugees who at first tentatively approved the plan of an evangelical relief agency consortium to resettle a contingent in Guyana (March 7. p. 48) have backed away from the project—at least for now. The Hmong tribal people, who were widely employed by the CIA as irregular anti-Communist forces during the Indochina conflict, perceived a potential threat in the socialist character of Guyana. They sought therefore to increase the agreed number to be accepted from 1.500 to a minimum of 10.000. The Guyanese authorities stood by the negotiated agreement.

Adequate monitoring of relief supply distribution in Kampuchea (Cambodia) “is not taking place and is not possible under the present restriction and controls imposed by the Vietnamese-controlled Heng Samrin government.” That was the testimony of an evangelical relief agency official before a Senate committee in March. Robert “Bud” Hancock. Washington liaison official for World Relief Corporation, had just completed a four-day survey trip into the country. He urged the Senate Subcommittee on Asian and Pacific Affairs, meeting with the State Department Kampuchean Working Group, to demand full accountability from the Cambodian regime, insisting on the right to control distribution of relief goods, including monitoring of their use.

The Nationalist Chinese government of Taiwan has arrested and imprisoned the executive secretary of the Presbyterian Church in Taiwan. The whereabouts of C. M. Kao and the charges against him were unknown at the beginning of the month. Kao is the ninth Presbyterian pastor arrested in the last three months. Observers say his rank indicates the serious view the authorities take of social rights activism engaged in by the denomination.

China’s rehabilitated Three-Self Patriotic Movement is calling for a national conference and for formal organization of a national Protestant church. This message was contained in an open letter issued last month over the signature of Shen Teh-jung, associate general secretary of the movement’s standing committee. Shen made clear in the letter that foreign influence “in the name of ‘evangelism’ and ‘research’ ” remains unwelcome. The Three-Self Movement, organized in 1951 at the initiative of Premier Chou En-lai, became the exclusive Protestant church structure answerable to the government’s bureau of religious affairs. Although it too was harassed and suppressed during the Cultural Revolution, it is widely mistrusted by those who had earlier refused to bend to its control.

Personalia

First he changed the sect’s name from Black Muslims to the World Community of Islam in the West. Now, five-year president Wallace Muhammad has changed his own—to Warith Deen Muhammad, meaning “inheritor of the faith of Muhammad,” the prophet of the Islamic religion. Muhammad’s father Elijah founded the movement in 1930, giving it an antiwhite orientation. But the son has brought whites into leadership, and moved the sect toward a more orthodox Islam: he said he has already used the name Warith Deen when dealing with foreign Muslim groups, and believes the name change will help introduce Islam in America “in the right way.”

After spending the last three years on the church workshop and lecture circuit, relational Christianity proponent Bruce Larson has chosen a home in Seattle, Washington. He was installed there last month as senior pastor of the 2,000-member University Presbyterian Church (UPCUSA).

An ordained United Presbyterian minister and Union Seminary graduate whose academic work has been in the field of ethics and society, Franklin I. Gamwell, was appointed dean of the University of Chicago Divinity School. Gamwell, an associate professor at the school, succeeds Joseph M. Kitagawa, dean since 1970, who resigned to return to research.

Seattle Pacific University (Free Methodist) officials have a goal of making their 2,500-student university a national basketball power within NCAA Division II. With that in mind, they recently hired James Poteet, 29, as head coach. He succeeds Keith Swagerty, who was dismissed earlier. Poteet compiled a 39–13 record last year as coach of Campus Crusade’s touring basketball ministry. Athletes in Action. He earned national recognition while coach at Bethany (Oklahoma) Nazarene College from 1971 to 1979.

Pioneer radio preacher H.M.S. Richards is celebrating his 50th year in broadcasting. The 85-year-old founder of Voice of Prophecy, the radio branch of the Seventh-day Adventist Church, began in 1930 with a devotional program on a Los Angeles radio station. Presently he is heard each Sunday on more than 610 North American stations, along with his son H.M.S. Richards, Jr., who likewise airs a daily program on 135 stations.

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