STONES FOR BREAD (The Social Gospel and its Contemporary Legacy), by Harry Antonides. Published by Paideia Press, St. Catherines, Ontario, Canada. Reviewed by Rev. Jelle Tuininga, Lethbridge, Alberta.

This book by the director of research and education of the Christian Labor Association of Canada traces the rise of the social gospel movement in Canada at the end of the 19th and the beginning of the 20th century against the background of similar movements in England and the United States. Although the book’s main focus is on Canada, it should be read by Christians everywhere, for its message is necessary and relevant for all those concerned about the integrity of the gospel in its confrontation with a secular world. Professors, pastors and other leaders in the CRC should especially read it. A Christian labor leader gives us a keen and thorough analysis of the social gospel, as it arose in the past and continues to have influence today. Antonides defends the Biblical, orthodox faith in a forthright and capable manner. He has seen the devastating results of the social gospel’s perversion of the gospel in Canadian society:

The social gospel and liberalism must be seen for what they are: a tragic surrender to the spirit of secularism, which contributed significantly to the further spiritual impoverishment of the people. And this is the worst evil that can befall any nation (p.42).

I first heard a condensation of this book in a series of lectures which the author gave to an all-Alberta gathering of CRC ministers in 1982 (Cf. The Outlook, Oct. ‘82). I’m grateful that an expanded version of these lectures is now available to the public. The book deserves wide reading and discussion.

Here are a few of the chapter titles: “The Churches and Social Reform in Canada;” “Church Union and Ongoing Secularism” (a chapter that deals with union endeavors which resulted in the United Church of Canada, and which has significant things to say about World Council of Churches’ theology); “From Social Gospel fo Political Theology;” “The Shift to the Left in the Roman Catholic Church;” “Liberation Theology” and “In Defence of a Christian Mind” (in which the author sets forth his biblical alternative for a real Christian witness in society). The author is not a “fundamentalist” who is interested only in “soul-saving.” He is one of the founders of the Christian Labor Association of Canada, a Christian union whose impact on Canadian society has been considerable, notwithstanding its relatively small size. But he is concerned about a social witness in society that is scripturally oriented. and that does not put the cart before the horse:

The church never can presume to eliminate the heart of the gospel message and replace it with a prescription for political and economic reform. This is not an argument against political and economic reforms; it is an argument for seeing such reforms in their proper relationship to the gospel. When people truly believe in what the Scriptures say and so turn to God, the result will be far-reaching changes in the political an economic structures of our society. Renewed hearts always result in new deeds of mercy and justice. This order cannot be reversed: political and economic reforms will not create the “new man.” (p. 133).

What the social gospel adherents have really done in the past and are doing today is identifying the gospel with humanism. “In so doing, the central message of the gospel vanishes; the significance of Christ’s work of atonement is denied. This is not the religion of the Scriptures, but the new religion of humanity” (p.109). “Liberal Christianity has continued to espouse the view that the Christian religion is primarily a means by which one can strive for a better world and express solidarity with others” (p. 107). This type of Christianity is characterized by a “profound relativism.” And the author contends there is ample evidence to show that this type of Christianity “has gained momentum in recent decades.” He sees it in the activity of liberal churches today, “especially as those activities are channelled through a variety of church taskforces.” Antonides is not happy with the involvement of the Canadian CRCs in some of these taskforces via the Council of Christian Reformed Churches in Canada. “Their statements and recommendations reflect a strong bias that is, broadly speaking, antiAmerican, pro-socialist , pacifist and ‘soft’ on the evils of communist regimes” (p.111). Though most of the adherents of the social gospel are lovers of socialism and are strongly influenced by Marxist ideology, they have great difficulty pointing to a socialist nation today where their “humanitarian” dreams have been fulfilled. Nevertheless, says Antonides, “hope springs eternal” in the hearts of these advocates:

Even today, despite overwhelming evidence that communism has failed, many Christians whose theology is liberal and whose politics are socialist continue to ignore or soft-pedal the true nature of communist regimes. There is something within the very nature of liberal Christianity that not only blinds its adherents to the true message of the Scriptures but also to the plain facts of history (p. 100).

I could write a great deal more about this book, but 1hope this is enough to whet your appetite and make you decide to purchase it. You will not be disappointed. It is a book whose message must be heard today, also in the CRC.