Occasionally refreshing voices are heard concerning the impact of the Christian gospel on the world which challenge us to thank our God and rededicate ourselves with new enthusiasm to the holy task of witnessing.
One of these has recently come from Taiwan, that strategic island in the Orient where also Orthodox Presbyterian and Christian Reformed missionaries are working. In an address to a missionary conference held in Taipei Mr. Hollington K. Tong, recently retired ambassador from Nationalist China to the United States, emphasized the need of preaching the age-old verities of the Christian faith. Referring to liberal tendencies among some of the missionaries there, he said, “I am a fundamentalist, believing in the authenticity of the Scriptures, biblical miracles, the virgin birth of Jesus, his physical resurrection, and his ascension to heaven. If you take these away, there would be little left to Christianity, and it could not survive another thousand years…”
Although there were things said by the honorable Mr. Tong with which we would disagree, we rejoice that his address gave evidence of a true understanding of the only message which can meet the world’s need. Unless the church of Christ Oil the mission field teaches the sound doctrine of the Scriptures, it is building on sand, misleading the multitudes and frustrating her mission. Also on the mission field the trumpet may not give an uncertain sound.
REFORMED THEOLOGICAL SCHOLARSHIP…
For several weeks the Rev. Dr. N. J. Hommes has been reviewing in Gereformeerd Weekblad the achievements of the Free University of Amsterdam in stimulating and providing Reformed scholarship. Mention has been made of doctoral dissertations submitted to that theological faculty during the eighty years of the school’s existence.
Some arresting facts have been presented.
During the second forty-year period nearly three times as many students have enrolled in theology as during the first forty-year period. Yet the proportion of students who have submitted theses and received degrees has been markedly lower. We may well wonder whether in our pragmatic world we as Reformed believers have also made ourselves guilty of devaluating sound scholarship and placing too high a premium on the more “practical” aspects of the church’s work in this world. Without an understanding of sound Scriptural principles, to which theological science contributes so significantly, the so-called “practical” work may produce a severe dislocation and even derailment of the Reformed churches as truly churches which submit to the authority of the Christ of the Scriptures.
In a very recent article Dr. Hommes laments the evident lack of interest in the diaconological subjects (practical theology or “ambtelijke vakken”). Too little, he feels, has been done in the areas of catechetics and homiletics. Still less in the fields of liturgics, evangelism, and pastoral theology. We do wonder why he failed to make mention in his list of the doctoral dissertations of the Revs. H. Boer and M. Hugen in this connection. But even with these two additions the list is short. Nor has any thorough study been made during these eighty years of the Free University of the relationship of Christianity to art and culture. In summarizing Dr. Hommes writes,
“If all theological study among us in its every department demands in the future twice or even four times as much expending of energy, then for the diaconological area much more energy is necessary and that especially in our day, in which the church in her existence and life in this world as a fellowship of faith and love and destiny is confronted with an overwhelming task.”
Young men among us who engage in theological study need have no fear that the last words have been spoken. Here the fields of scientific theological study arc white unto harvest. As never before the church, plunged by God into the cross-currents of modern thought and tension, needs guidance which God will give when the theological sciences are held in honor and exploited vigorously in obedience to his blessed Word.
THE CHURCH AND UNEMPLOYMENT…
The diaconal ministry in the churches has been frequently mentioned in recent months in our religious press. That there remains abundance of work for those called to stimulate and inspire the congregation to Christian mercy requires no proof. Deacons who don’t really know what their specific calling is might well ask themselves whether they have allowed themselves to ignore what has been written from time to time about their task.
A stimulating article for them has just appeared in The Canadian Calvinist (Dec. 9) in the Dutch language.
During the past few months Canada has experienced a mild (?) economic recession which has thrown many out of work. In certain cases this has lasted almost half a year. The Rev. D. N. Habermehl discusses what the church today can and should do in such a situation. Several concrete suggestions are listed which deserve the careful attention of our consistories and diaconates. That there may be differences of opinion as to the precise limits of this ministry and the proper methods to be followed may not obscure the fact that we have too much neglected our Lord’s word through his apostle, “Bear ye one another’s burdens, and so fulfill the law of Christ.” The words of the writer ought to cause many, possibly most of us, to blush with shame,
“Our churches could open their eyes much more to their calling in society. In this respect we have hidden our light under the bushel. And thus we neglect the calling which we have received from God.”
TOWARDS THE REUNION OF THE CHURCHES…
Several times in this department we have noted the rising tide of ecumenical thought and action so widespread in American Protestantism. It will continue to engage not only the attention but also the energies of religious leaders even more in this decade. Thus all who adhere to the Reformed confessions not merely in word but also in deed may well begin to study this movement more intensively and choose their position clearly. All who refuse to stick their head in the sand must feel disturbed. Our churches will be profoundly (even if only indirectly and imperceptibly) affected by the call to reunion. Those who love Christ with a love incorruptible cannot help but lament the tragically divided state of the church in our day.
Just where we must begin and how is not easy to ascertain.
This may have been quite acutely felt by the Rev. Eugene Carson Blake when he preached in Grace Episcopal Cathedral in San Francisco, California, on December 5 of last year. His immediate proposal was that the Presbyterian and Episcopal churches in the United States ought to move without further delay towards reunion. He minced no words in defining what he thought to be the major issues. But his plea was for more. Apparently Dr. Blake will not rest until the reunited church makes room for both catholic and reformed (Protestant) traditions. It would seem that he looked more hopefully towards some rapprochement with Old Catholics and Greek Orthodox than with the Roman church. But that leaders in the reunion movement do not want to exclude Rome is patent.
Much of what Dr. Blake said will strike a responsive chord in our hearts. Still more, it Selves to alert us to the difficulties and dangers with which the road to reunion is strewn. We regret that he has already sacrificed the principle of “sola Scriptura,” so precious to all who live by the fulness of the Reformation gospel. That the absolute authority of God’s Word is rejected by him is plain. In arresting but by no means convincing language he spoke of the work of the Holy Spirit, who we also believe alone can bring together what truly belongs together. But that the Spirit will lead the churches apart from or even contrary to the plain teachings of the Word we will not believe.
Exposing the Scriptural inadequacy of the Rev. Dr. Blake’s sermon, however, is not enough for us who love the Reformed faith too much to sacrifice it on the altar of a united church. Here we may not like the priest and Levite pass by on the other side. We rejoice at the progress which has been made in bringing certain Calvinistic groups of believers closer together. But also here fellowship apart from organic union is not enough. Our days of cultural, linguistic and social isolation happily belong to the past. But unless we sharpen our witness, knowing where we stand as churches and where we are going under the guidance of the Holy Spirit in obedience to the Word, we shall fail to give spiritual guidance to men within and outside of the churches. As bearers of the joyful tidings of redemption and reconciliation in Christ Jesus, we dare not rest until all who are obedient to the faith give greater visible expression to their common love and loyalty to Him who is our life.