Eutychus and His Kin: June 20, 1975

The Age Of Reason

At what age does the human being (fondly designated homo sapiens by naturalists, at least by human ones) become what the philosophers used to call an animal rationale? According to Roman Catholic tradition, one attains the “age of reason” at about seven years of age. After that it is possible to receive the other sacraments, in addition to baptism, and also to commit actual sin.

But reaching the age of seven does not guarantee the attainment of reason. According to Jonah, in the Nineveh of his day (as the capital of a powerful but hard-pressed and much disliked empire, no doubt comparable to Washington, D. C.) there were “more than six-score thousand persons that cannot discern between their right hand and their left hand” (Jonah 4:11). Some interpreters take this to mean that there were 120,000 children, no doubt plus the necessary associated adults—but this would be a bit unusual, for it is more common in the Bible, when listing only a part of the population, to give the number of “men who draw the sword,” rather than children. Others, less charitable, assume that the Ninevites as a group had some difficulty distinguishing between right and left, and this would fit in to the parallel with Washington. Be that as it may, it is evident that the mere attainment of a certain chronological age does not guarantee that homo will be rationalis, much less sapiens.

On the other hand, being below the “age of reason” does not mean that one cannot understand important things. Parents frequently wonder at what age their children can begin to grasp spiritual truths, and most people who have talked seriously and frequently with little children are convinced that they frequently understand even rather subtle theological ideas at a younger age than is generally thought. We thought that our five-year-old had grasped something important when, after praying for God to help a friend who was in a difficult situation, she stated, “God can make good things out of bad.” We had hardly a second to reflect on this grasp of the concept of God’s power when she regrettably added, “… and bad things out of good.” The seeds of heresy sprout quickly.

We cleared up, to the best of our ability, that particular theological misconception, and on another occasion, after there had been some unpleasantness about not sharing toys with other children, she prayed as I was putting her to bed that God would help her to be unselfish and to share. Pleased with that, she ran downstairs to tell her mother, who was outdoors. Her mother called in to her, saying, “God will help you, dear.” To which came the five-year-old answer, “I know he will, and I’ll let him.” A little reminiscent of Mary’s response to the angel? At the least it is a practical understanding of prevenient grace. (It’s too early to take up the question of irresistible grace and synergism.) And she must have understood, because he did, and she did, and—at least for the time being—sharing is in. It may not be the official “age of reason,” but it sounds a good deal more sapiens than much that we hear from older heads.

Help For Thinking Through

CHRISTIANITY TODAY is the most helpful periodical that I receive. I have especially appreciated several of the most recent issues. It seems that I am going from cover to cover consistently. These are great days to be alive! You all at the magazine help me with the struggle, and I’m grateful.… Thank you for helping me think through important concerns, while keeping my attention on the Lord.

Malvern Hills Presbyterian Church

Asheville, N. C.

The Nature Of Psalms

The Refiner’s Fire has provided some excellent food for thought since its inception, and “A Now and Future Hymnody” (May 9) is no exception. However, a couple of points invite response.

First, Richard Dinwiddie is rather dogmatic in listing three criteria by which to evaluate hymnals, with no hint of the rationale behind them. They are by no means self-evident; they may be compatible with his own theology, but not with that of others.… Second, Dinwiddie’s comments on The Book of Psalms for Singing reveal that he does not understand the Psalms. The subjects for which he wants newer hymns (e.g., Christ, the Church) simply permeate the Psalms. Jewish Christians are often much more aware of the messianic and eschatological nature of the Psalms than are most Gentile believers; we can/should learn something from them. Moreover, this book is not a paraphrase but a translation. While the Psalms are often translated from Hebrew poetry into English prose, it is foolish to assert that taking them from Hebrew poetry to English poetry makes the result a paraphrase instead of a translation. This metrical Psalter is a closer translation of the Hebrew than is, e.g., the King James Version.

Assistant Professor of Music

Mid-America Nazarene College

Olathe, Kansas

In reading Mr. Dinwiddie’s comments on The Book of Psalms published by the Reformed Presbyterian Church of North America (not by the Reformed Church of North America as stated in the article) my attention was drawn to this statement: “We need to sing more than the Old Testament Psalms; we need specific hymns on Christ, the Holy Spirit, and the Church.” I would refer Mr. Dinwiddie to the 1950 edition of The Book of Psalms, which contains a topical index (a lack in the 1973 edition). Here one may find numerous references in the Psalms to the aforementioned topics.

Beaver Falls, Pa.

Nee’S Knowledge

I was glad to see Carl F. H. Henry’s Footnotes, “Sharper Focus on Watchman Nee” (May 9). Within the last year I have discovered this man and his writings, and they have been a tremendous blessing to my life and balance to my Christian experience and faith.… I do not know his theological background, but Watchman Nee appears to me to be a deep man of God with insights on the Scripture that many of us do not have today. The Scriptures he particularly deals with literally come alive, not putting experience above truth as Dr. Henry suggests, but putting truth into action where it can be experienced as the truth and as the Word of God.…

Keep on publishing good articles such as this and making us think.

Westmoor Church of Christ

Kingston, Pa.

Carl F. H. Henry’s evaluation of Watchman Nee’s dynamic concept of revelation as a blending of evangelical and liberal views is incompatible with the historical evidence. Nee’s Christian epistemology is an outgrowth of the Keswick movement. One need only compare the contents of A. T. Pierson’s The Bible and Spiritual Criticism and Nee’s Ye Search the Scriptures. In both writers “spiritual criticism” of the Bible is applied in conjunction with historical-grammatical concerns of the text. In Nee this is evident by his knowledge of the Greek text and his high regard for Henry Alford’s critical and exegetical methodology.

Hamilton, Mass.

Full Equality, But …

I was quite concerned about your lead article in the May 23 issue, “Women as Preachers: Evangelical Precedents.” On such a controversial topic, the Daytons would have been much wiser to have stuck with scriptural exegesis than with historical precedents.… To classify those who stand against women as preachers with those “conservatives who built a ‘Bible defense of slavery’ ” is singularly unfair. Advocates of slavery stand in clear violation of Scripture while opponents of preaching women have clear scriptural injunctions upon which to base their views.… Don’t get me wrong! I strongly affirm Galatians 3:28 and the full equality of men and women before God in Christ Jesus. However, when it comes to a woman’s function and place in the church and home, let’s stick with the clear and authoritative teaching of God’s Word.

Dallas, Tex.

I was certainly disappointed to read the Daytons’ article. If the Daytons (obviously in favor of “egalitarian” relationships) were just presenting an historical review of women preachers in the Methodist-Holiness traditions, one would find their study interesting. But they are clearly writing to show that “enlightened” evangelicals have for several centuries acted in the best and most spiritual way in recognizing and promoting women as preachers and ministers. And the decline in numbers of women engaged in these activities indicates unspiritual accommodation “to the dominant culture”.… Do we get our standards of practice from history (which so often shows our sin, not our righteousness) or from the Scriptures?

Philadelphia, Pa.

Despite the rightness or wrongness of ordaining women to the ministry, the logic used in the article disturbed me. First, the authors used happenings in history to prove the issue right. Just because something has happened does not make it good or right.… Perhaps even more disturbing was the authors’ use of hermeneutics. If the Bible actually has an objective message, sometimes called the truth, and if it actually can communicate to people what the Author intended, then hermeneutics should be employed in such a way as to arrive at that truth.… Instead the authors indicated that if what is wanted today does not seem to agree with twentieth-century desires, then one is free to create a new hermeneutic by which the Bible’s meaning can be changed so it agrees with what we want. In my own Bible study, I find that I am the one who needs changing from time to time, in order to bring my thoughts, words, and actions into conformity to the Word.

Zion Mennonite Church

Bridgewater, S. Dak.

Leax’S Lucid Lure

You and John Leax may have made history with what is possibly the clearest, most lucid glimpse of the contemplative life yet to appear in a popular magazine (“The Inner War of Thomas Merton,” The Refiner’s Fire, May 23). In a few paragraphs Leax has opened up the subject superbly. His quotations from Merton’s effortless prose could hardly have been better chosen to lure the reader into an area generally thought cold, hard, and forbidding.

The matter is of more than academic interest. Today we are inundated with articles and paperbacks on prayer. How much more quickly we should learn to pray if we had some notion of the discipline of contemplation! Our hymnals are filled with rousing anthems to the glory of God clearly composed in the glow of mystical ardor. To us who are ignorant of mystical language they might as well be Greek! Yes, Merton was a Romantic—a Charles Williams type Romantic—and so should we all be if once our hearts were kindled with the fire of Christian love!… Let’s have more of mystics like Merton from writers like Leax.

Columbia, S. C.

To Inform

Since your magazine has now accepted an advertisement from the Review and Herald Publishing Association (May 23), is it out of order to suggest that you also inform your readers that this publishing house is Seventh-day Adventist?

West New York, N. J.

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