The Churches in an Erupting World

IN THE so-called free world of today the churches—Catholic and Protestant—are looked upon by the majority as representing Christianity, or the mouthpieces of Christ. What are they doing to allay the fear of the events which seem certain sooner or later to come upon the earth—that horrible cataclysm of atom and hydrogen war? The strain of the present chaotic conditions which everywhere are plaguing society, plus the uncertainty of what tomorrow or the day after tomorrow may bring, is weakening the will of the people, young and old, to continue the struggle for life. Said Dr. E. Fay Campbell, director of higher education for youth under the direction of The National Council of the Churches of Christ in the U.S.A.:

“The biggest loss is not in enrollment, but what has happened to the morale of American youth of college age. The 1951 under-graduate seems to have lost his grip on the future. … The church must remind these people that Christ lives today to guide all of us along a road of suffering that may tax the strength of even the strongest.”

A proclamation has recently been issued by the Maine Council of Churches, setting forth what in its opinion is the greatest service the churches can give to “a confused and confusing situation.” The message states:

“It is our responsibility to reassure men that ‘the foundation of God standeth sure,’ and to help them build a faith in the eternal verities which will stand the test of the times. We are not an agency of defense, military or otherwise; we are an agency of spiritual offense, against sin and wickedness of every form.”

Probably most Protestant church leaders will agree with this statement, at least in principle, but there is much disagreement as to how the principle should be made operative. In an article entitled “The Search for Understanding,” published recently in “The Outlook,” the voice of united Protestantism in America, the writer, summarizing the views of churchmen in Europe, says:

“There are voices criticizing any declarations by the churches or church leaders concerning the problems of the secular world. They say that the duty of the Christian church is to call men out from this disordered world, to find their fulfillment only in the communion of saints. They so interpret their Barthian theology of rupture and tension. On the other hand, there are those who with equal vigor defend the thesis that churchmen and all Christians are a vital part of the state, and should lift their voices and exert all the influence possible on major issues involving national and international morality. … So one might continue almost indefinitely to cite varying and sometimes conflicting points of view. But it can all be summed up in this—that religion is something very real for those who are living amid the ruins of the last war and under the threatening shadows of the next.”

Perhaps the most general example of the uncertainty of just what the churches should do in a world which is in revolution, is found in a manifesto issued by leading representatives of “The World Council of Churches.” When this World Council was brought into being in Amsterdam, opinion was divided among the delegates as to the responsibility of the church toward the civil affairs of the world, but the majority favored the view that they should make their influence felt in government, and thereby help to save civilization. Since that time the international situation has deteriorated alarmingly.

The Central Committee of the World Council was in session in Toronto when, in Korea, the North Korean army plunged across the 38th Parallel. Through this committee, the World Council of Churches supported the decisions of the Security Council of the UN, to resist the Communists and to re-establish in that country the conditions of peace. This brought a storm of protest from many members of the World Council, threatening its unity. The situation became serious. Mr. Walter W. Van Kirk reports the matter, saying:

“This threat has grown. The invasion of Korea by the Chinese Communists, the disputation at Lake Success regarding the admission of China to the United Nations, the branding of the Peiping Government as an aggressor, the stepping up of hostilities in Indo-China, the increasing of military aid to Europe, and the rearming of the West, have caused increased tensions, not only between the nations but also within the Christian community.”

The situation became so serious within the World Council that something had to be done about it, so a conference of its important representatives from America and Europe was called. They met in Bievres, France. A report of this conference states that there was a very frank exchange of views. Out of this discussion came a twelve-point statement which summarized the views they had in common. These views show a clear discernment of what is actually occurring in the world, and of the futility of some of the proposed remedies. But they fail miserably to point out from the Word of God the real solution to world problems. The twelve points are:

“1. The upsurge of the masses for political independence and economic and social justice is of the most crucial importance in the determination of strategy by governments, and in the formulation of policy by the churches.

“2. This upsurge of the masses has, in many instances, fallen under the influence and direction of totalitarian and materialistic movements, which imperil the spiritual and social aims of the peoples.

“3. There is a danger that the more favored nations will too long cling to those concepts of freedom that are not sufficiently related to the social and economic realities of our times.

“4. The rearmament of the West—the need for which is conceded by many—may, on the one hand, precipitate the military conflict which it is hoped may be avoided and, on the other hand, so lower the standard of living in the West as to result in social and economic collapse.

“5. The real victim of the world’s disorder, ordinary man, is pushed around as a refugee or a displaced person or is left in need and desolation, to shift for himself. Increasing numbers of the world’s youth are becoming nihilistic because there appears to be no livable future.

“6. The peoples of the nations must learn in a new way to share sacrificially by feeding the hungry, opening their lands to refugees, and by programs of technical assistance to those who live in under-developed areas.

“7. The United Nations must be vigorously supported. Where it is weak it must be strengthened. The attempt to make the United Nations a more perfect and adequate instrument of world order must be continued.

“8. The door to negotiations between the Great Powers must be kept open at all times.

“9. Within the life and work of the churches the duty is clear to keep fellowship intact regardless of divisions and tensions within the secular order.

“10. The churches of the West have the special duty of warning their peoples and governments not to place too much reliance on military might, since it is in spiritual resources that a world in revolution will find the solution to its many problems.

“11. The churches in the East are not forgotten. That Christians in these areas are trying to obey their Lord under the most difficult circumstances is cause for great rejoicing.

“12. It would not be useful for the churches related to the World Council to make another appeal at this time to the Roman Catholic and Russian Orthodox Churches, it being understood that the World Council is prepared now, as always, to co-operate with these churches on a nonpolitical basis.”

In these twelve points we are given a fairly comprehensive cross section view of the thinking and planning of world Protestantism. Lacking, of course, is the view of the small minority who refrain from taking any part in attempting to steer the ships of state between the reefs of selfish human intrigue, claiming that the Christian’s only duty is to keep on saving individual souls. But whether we think of the majority viewpoint, or the outlook of the minority, we find no glimmer of hope for the future of suffering humanity.

The World Council says “we must make the United Nations a more perfect and adequate instrument of world order.” But how? Some of the smaller groups within Protestantism want to continue trying to convert the world, but they have been doing that for centuries and conditions have been worsening right along. The World Council says that the nations of the West should be warned not to place too much reliance on their military might. But as professed ambassadors of Christ and expositors of the Word of God, why do they not point the nations to its prophecies which show that they will be destroyed by their military might, and that humbled and prostrate they will yet gladly say, “Let us go up to the mountain [kingdom] of the Lord, … and he will teach us of his ways, and we will walk in his paths.”—Isa. 2:3; Micah 4:2

The World Council hopes to contribute toward saving “this present evil world” from complete destruction, but admits that no good purpose would be served now by trying again to get the co-operation of the Roman Catholic Church and the Russian Orthodox Church. (Gal. 1:4) But these are also professed Christian churches, which control the religious lives of hundreds of millions. Does not the World Council recognize that a social order in which the people are so hopelessly divided in their religious convictions cannot be saved by church action?

But why continue calling attention to the weakness of churchianity’s position, its inability to do much to stabilize “a world in revolution”? Look where we will in the pronouncements of these great organizations concerning their hopes, their aims, their efforts, nowhere do we find a hint from them that they believe the promises of God to establish his own kingdom in the earth, yet they claim to be the representatives of the Word of God in which hundreds of promises of this nature are recorded.

In a vague sort of way some think of the promises of the kingdom as being fulfilled gradually as each sinner is converted, basing this view on the mistranslation, “The kingdom of God is within you.” This should read, “God’s Royal Majesty is among you.” (Luke 17:21, Emphatic Diaglott) The statement was made by Jesus, who was born to be a king, the “King of kings.” (Rev. 17:14; 19:16) He came to fulfill all the wonderful kingdom promises recorded in the Old Testament, many of which are reiterated and amplified in the New Testament.

This promised kingdom is to be a real government. Christ returns at his second advent to establish it. When this occurs, the “kingdoms of this world” are first overthrown, and this “present evil world” or social order is brought to an end. It is this that we are witnessing now. So the real hope for the world is not in what churchianity is able to do to stabilize “a world in revolution,” but in the fact the scripturally established fact—that when the extremity of man is reached, divine control, in a government headed by Christ, will assure all mankind of a just and abiding peace, as well as health and everlasting life.

“A Kingdom Which Cannot Be Moved”

“Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.” —Hebrews 12:26-28

THE Soviet State Publishing House has issued a new dictionary l in which are listed 20,000 non-Russian words, one of them being “religion.” It defines religion as being “a fantastic faith in gods, angels, and spirits … a faith without any scientific foundation.” And then, in a further effort to discredit religion, the dictionary continues:

“Religion is being supported and maintained by the reactionary circles. It serves for the subjugation of the working people and for building up the power of the exploiting bourgeois classes. The superstition of outlived religion has been surmounted by the Communist education of the working class … and by its deep knowledge of the scientifically profound teachings of Marx-Leninism.”

The new Russian definition of “Bible” is, “A collection of fantastic legends without any scientific support … full of dark hints, historical mistakes, and contradictions.”

These “definitions” represent more than the mistaken notions of the one who wrote them. They are in reality a summary of Communism’s creed of irreligion, the creed which the Kremlin believes to be justification for its anti-religious campaign throughout Russia and the remainder of the world. It is because they believe this creed that they consider it a service to humanity to destroy the influence of churchianity in any and every way it can be done. With anti-religious forces of this sort sponsored and implemented by one of the most powerful military machines in the world, is it any wonder that churchianity is trembling?

One of the methods used in the Hitler and Mussolini campaigns was to “divide and conquer.” It is also being used by the Russians, not only in their military tactics, but also in their propaganda war. Nowhere is this more apparent than in their fight against religion. Note, for example, their onslaught against the Bible, as reflected in their dictionary definition which we have quoted. Without doubt the person who wrote this knew that he was taking a page, as it were, right out of the teachings of the majority of the leading colleges in the western world. Apart from Catholic colleges and those sponsored by the smaller Fundamentalist groups, all the colleges teach the students these identical things concerning the Bible, claiming, even as do the Russians, that it is filled with legends, historical mistakes, and contradictions. Millions in the western world are therefore unable to make a protest. The Russians have gone a step further and added “dark hints” to their list of absurdities which they claim are found in the Bible.

By these “dark hints” the Soviets evidently refer to the alleged teachings of the Bible concerning the eternal torture of the wicked. They play up this idea considerably in their effort to show that religion has been used as an opiate for the people, claiming that by threats of torture after death the ruling classes, particularly through the former church-state systems of Europe, were able to keep the peasants under subjection to them and thus continue their exploitation.

A definition of the word “Bible” such as the Soviet dictionary gives is certainly distressing to a sincere Christian believer, but what are the churches in the western world doing about it? Are they putting on a counter campaign in an effort to convince the people on both sides of the Iron Curtain that the Bible is not what the Soviet say it is? It seems not. It is doubtful, in fact, if all the churches could agree to work together in such an effort. Leaders in the Modernist churches, for example, believe much as the Soviets do concerning the Bible.

The Soviets also know that the so-called Fundamentalist groups, including the Catholics, will not attempt to refute the charge that the Bible is filled with “dark hints” which threaten unbelievers with eternal torture, for they consider that it is necessary to hold these threats over the heads of the people in order to keep them in line with churchianity. Not so long ago, for example, the Pope urged all Catholic priests and bishops to revive and intensify their preaching of hell-fire for this very purpose.

Thus it is that the exponents of “liberal” Christianity as well as the leaders of Fundamentalism are placed in a position in which silence is the better part of wisdom, while the anti-religious forces continue their assault against churchianity. The only effective way to fight error is by using the weapons of truth, but alas, the great church systems of the world have drifted so far away from the truth of the Bible that they have no such weapons with which to combat the Soviet’s slanderous attacks against the Bible.

This attack on religion is very significant in the light of the prophecies. The present social order, or “world,” as it is called in the Bible, is described as being of two parts, the “heavens” and the “earth.” The earth symbolizes the civil and material aspects of society, while the heavens fittingly represent more particularly the powers of spiritual, or religious, control. The controlling influence of religion has, in the past, had a great deal to do with maintaining civilization as we know it. Today, however, this control is no longer as effective as it once was. Jesus said concerning our day that the powers of “heaven” would be shaken. (Luke 21:26) It is this same shaking which is mentioned by Paul in our text.

Paul, however, gives us a wonderful assurance, declaring that that which cannot be shaken will remain. That which will remain, he points out, will be the “kingdom,” and this will be the heritage of all fully devoted followers of the Master. When Jesus foretold that the powers of “heaven” would be shaken he indicated that it would be one of the things which would cause the hearts of the people to be filled with fear; and how true this has proved to be! On every hand, and by leaders in and out of the churches, the people are being urged to return to God and to the restraints of religion, else, they say, civilization will perish. But those who understand the plan of God, and who trust in his promises, need not fear, for they know that nothing which is in harmony with God will be “shaken,” or removed.

Best of all, they know that the true kingdom of the Lord will not be removed by the Soviet’s attack against religion, nor by any of Satan’s devices. The preparation of this kingdom began at the first advent of Christ. It was not intended by God that his kingdom should then become a ruling power in the world. It was merely the preparation of those who would participate in the future rulership of the kingdom which commenced at that time. And this work has continued throughout the age.

The heirs of Christ’s kingdom have never been popular in the earth. They have frequently been a persecuted people. Jesus indicated this, saying that the kingdom of heaven suffered violence, and that “the violent take it by force.” (Matt. 11:12) But despite this opposition God has continued to select from the world those to whom he has offered the privilege of living and reigning with Christ during the thousand years of his kingdom. This work of selection still goes on, and nothing which the forces of irreligion can do will hinder it. This kingdom—the true kingdom as represented in those whom God has called to reign with Christ—will not be removed nor shaken by the events which are rocking the foundations of this “present evil world.”—Gal. 1:4

Various prophecies of the Bible foretold that there would develop a great apostasy, a falling away from the true faith of the Gospel, and that an anti-Christ system would be set up. This occurred. All the basic concepts of the Gospel were changed. Paul wrote, for example, that “the love of Christ constraineth us.” (II Cor. 5:14) The Scriptures emphasize that love is the great power which draws men to God. But when the teachings of the true Gospel began to be set aside, fear was substituted for love, a fear engendered by the blasphemous teaching that unbelievers would be eternally tortured in a fiery hell.

Jesus and the apostles taught that the kingdom promises of the Bible would be fulfilled at the second coming of Christ, and that then those who followed in the Master’s footsteps during the present age would be raised from the dead to live and reign with Christ a thousand years. Christians were therefore admonished to wait patiently for the return of their Lord, that they might then be united with him in kingdom glory. But the apostate church changed this also. It united with the civil governments of Europe and called this unholy alliance Christ’s kingdom, or, as the world still says, “Christendom.”

There came a partial reformation from the results of this erroneous course, and while in many parts of the world today the idea of church-state government is frowned upon in both civil and ecclesiastical circles, churchianity has never recovered its hope concerning the real kingdom of Christ. Today, even the great Protestant systems which condemn church-state government, feel that their responsibility as Christian institutions is to use their influence toward more righteous governments in the world, and in this way to bring in the kingdom of Christ.

No wonder those who have no better concept of the kingdom of Christ than the man-made institutions created by their own wisdom are today filled with fear at what they see coming upon the earth! But we may be assured that the plan of God pertaining to his kingdom is not being affected in the slightest degree by the attempts of atheists to destroy religion. Only the false notions of religion, and the systems of superstition built thereon, will be “shaken.” The Lord knows what is worthy to remain.

While these are trying times in which to be living, they are also wonderful times, for the removal of that which can be shaken—as we see it taking place today—is an assurance that that which cannot be removed, even the kingdom of Christ, is soon to be manifested in power and great glory as the medium which will give peace and life to all mankind. Let us continue to pray for that kingdom!

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