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Theological Table-Talk
By Hugh T. Kerr
SOUNDING THE GRACE NOTE
Grace is surely a pivotal word in the Bible and in the history of Christian doctrine,
and yet strangely enough it has not received much attention in recent years. Writing
in Richardson's Theological Word Book, Norman R. Snaith says: "The idea
of grace more than any other idea binds the two Testaments together into a complete
whole, for the Bible is the story of the saving work of God, that is, of the grace
of God." Doctrinal interpretations of grace, however, are rare. The Faith and
Order Conference at Lausanne (1927) raised the subject in an ecumenical context,
and out of these discussions a substantial volume appeared five years later under
the title The Doctrine of Grace. We could do with another volume that would
up-date the discussion, and perhaps one is on the way.
In a new lectureship inaugurated last February at Princeton, James I. McCord,
Dean of Austin Presbyterian Seminary and President-Elect of Princeton Seminary,
gave the Warfield Lectures on "The Grace of God in Christian Theology." In a series
of six studies in historical theology, the lecturer took his point of departure
from the unresolved issues in the Lausanne volume, pointing with special emphasis
to certain current debates in theological thinking The publication of the series
in book form would make a real contribution. Two features in the discussion may
be noted here. First, the series as a whole dealt with- history of doctrine, an
area in which American theology has been notably deficient. Second the lecturer
did not condescend to define grace either in Biblica. or Reformation terms, taking
it rather as the distinctive trademark of the Gospel and of Christian theology.
Opening up the word in this way made possible some unexpected associations, as
for example when Schleiermacher and Rauschenbusch emerged as theologians of grace.
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A very different grace note has been sounded in a short story by Marcel Ayrne
in the recently translated collection of his peculiarly French fables, Across
Paris, and Other Stories (Harper, 1959, pp. 254, $3.50). It is a wry, off-beat
fantasy entitled "The State of "Grace." The story begins: "In the year 1939 the
best Christian in the Rue Gabrielle, and indeed in all Montmartre, was a certain
Monsieur Duperrier, a man of such piety, unrightness and charity that God, without
awaiting his death, and while he was still in the rime of life, crowned his head
with a halo which never left it by day or night."
Did this Divine approval bring Duperrier and his wife happiness? Far from it!
They were embarrassed beyond imagining, especially the wife who resented the public
exhibition of her husband's piety and who thought it "more important to be esteemed
by her concierge than by her Creator." Poor Duperrier took to wearing his hat
at rakish angle in order to hide the phosphorescent halo as much is possible.
"The gifts of God," observes the author, "especially when they wear a somewhat
gratuitous aspect, are seldom accorded the respect they deserve, and the world
is all too ready to find in hem a subject of malicious gossip."
Duperrier's wife hits on the solution to the dilemma-sin. So Duperrier with methodical
thoroughness runs through the list-pride, gluttony, anger, envy, sloth, avarice,
and lust. His heart isn't in it at first, and lust is the hardest sin for him
to commit. But the succeeds in spite of himself, a forlorn, quite French, panderer
who even in "the depths of his degradation" utters from time to time a prayer
of thanksgiving for the absolute gratuity of the gifts of God."
METHODISM'S LOST VOICE
Of all the Churches, isn't Methodism known for making its voice heard in pulpit,
ecumenical conference, and community affairs? A new years ago, however, a small
but concerned group of pastors, stuents, and theological professors constituted
themselves as "The Wesley Society" dedicated to recover "the 'lost voice' of Methodism"
parcularly in the area of theology. Slowly and quietly the Society has crown,
pursuing its joint purpose of Wesley scholarship and cororate fellowship mostly
of a "retreat" kind.
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The Society is not an official organ of Methodism nor has it any ecclesiastical
status. It exists "to serve Methodism by a recall" to original theological foundations.
Perhaps it is no accident that the President and leading spirit of The Wesley
Society is Professor Franz Hildebrandt of Drew Seminary who grew up in German
Lutheran. ism and who since coming to America has not only become a Methodist
but an enthusiastic interpreter of Wesley's theology.
In the published "Statement of Aims" of the Society, it is noted that "knowledge
of the Wesleys' message can no longer be taken fol granted," that there is "evident
uncertainty in pulpit and pew," that the Methodists hear much about their "discipline,
policy, and or ganization", but "when it comes to doctrine, witness, and confession
we somehow seem to have lost our voice." The Wesley Social claims to be "a movement
and not a party." It is not interested it making John Wesley an infallible oracle,
but it points out that "the real danger today is, of course, not that we canonize,
but that we ignore him."
The Wesley Society operates under a Council, publishes a newsletter from time
to time, and arranges for research projects and study retreats. Since its beginning,
the Society has had little press publicity and has preferred it that way. For
those who wish to know more about the aims and program of the group, address an
inquiry to Professor Franz Hildebrandt, Drew Theological Seminary, Madison, New
Jersey.
DRIVE-IN CONGREGATION
On the West coast of Florida, midway between Sarasota and Bradentown, on the
Tamiami Trail overlooking the Gulf of Mexico, there is an unusual kind of Church.
It is the "Whitfield Estates Presbyterian Church," but its distinction is not
in its name or denomination. On the Sunday bulletin are the words--Arnerica's
First Drive-In Church." Other Churches have, of course, used drive-in facilities
during building operations or renovation, but this Church claims to be the first
organized drive-in, built and constructed for no other purpose. During a recent
visit to the area, attended Sunday morning service in the company of one of
the deacons, Mr. Oscar Babcock, who told me something of the history of the
Church and introduced me to the pastor, Dr. B. L. Bowman.
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Starting from scratch with a few interested families and fewer funds, the Church
began in a vacant lot where cars could drive in and face toward a makeshift pulpit.
A loud speaker device, such as is used in drive-in theaters, can be attached to
the car window. The service of worship is just the same as in many other Churches
and includes hymns, prayers, anthems, and-on the Sunday I attended a baptism.
Last year the congregation undertook to build a structure which makes possible
Sunday School rooms and other meeting-places for groups during the week. The pulpit
area in this new building has sliding glass panel doors, and the preacher and
choir are in full view of the worshippers. On the cloudy Sunday of my visit, there
were about 300 cars, or a congregation of about 900, counting three persons on
an average to a car. Many Sundays, I was told, the congretion numbers over 1200.
Congregation? This was the word that intruded itself into an otherwise
beautiful and impressive Church service. Can there be a thing as a drive-in congregation,
where people in two's and people's sit in their cars, isolated and separated from
other cars with people inside? Is it possible to join in "corporate" praise and
prayers, to experience "common" worship, to celebrate the sacraments of the believing
"fellowship," while sitting in a car?
On the other hand, why not? Does "congregation" mean pews all-in-a-row, people
sitting elbow-to-elbow, rising and sitting and kneeling in unison? Is it more
worshipful to focus attention on organ pipes and the back of the neck of the person
in the pew ahead, or on a Michigan license plate and the four elderly people in
the Ford stationwagon beside you?
There are some deep and disturbing questions here, particularly for those of us
who theologize and absolutize a conventional, voluntaristic congregational pattern.
Apparently 900 people "went to Church" that Sunday, heard the Word of God, prayed
and sang "tother," and-please God-were better men and women because of opportunity.
They would not have thought of themselves as testing against an ineffectual "togetherness,"
so common, so vuland so mechanical in many Churches today. But in their quiet
and unobtrusive way, they were showing how the Word of God can and be heard in
other than inherited, traditionally accepted ways.
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INTERSEMINARY SEMINAR
In several places in the U.S. and Canada, especially along the Atlantic coastal
area, there are two or three or more theological schools in fairly close proximity.
In this ecumenical age, there is some contact among students in a regional sort
of way through the Interseminary Movement, and some institutions have worked together
in curriculum offerings and teaching staff. But there has been less of this than
one might expect. I happen to be associated with a theological school located
in a state which includes at least three other seminaries-but apart from professional
"learned societies" and student get-togethers in sports and occasional Interseminary
conferences, these divinity schools might as well be located in different continents.
Though the seminaries have been in the forefront of ecumenical "discussions,"
they have not done much at their own grassroots level, and in many instances much
less than is being done by local councils of Churches, pastors' associations,
and even community Church projects.
In the area of which I speak, a new experiment in interseminary relations on an
academic plane is now in its first year and seems likely to be continued and expanded
in the future. Under the goading of the Interseminary Movement and with the encouragement
of a group of students in the New York-New Jersey area, a seminar course is now
being offered which brings together a small number of students, teachers, and
institutions, to discuss a topic of mutual concern and for which academic credit
is given.
The present seminar is listed as follows: "The Universal Church of Christ: Its
Nature and Purpose. Intensive study and discussion of the structure, message,
and mission of the Church in an ecumenical context. Relevant Biblical, theological,
and historical material will be analyzed. A critique of the divided state of the
Churches in the light of the mission of the One Church will be attempted." The
seminar meets once a week for a two-hour session, moving around among the seminaries
involved, and for this year is under the guidance of Professors Robert T. Handy
of Union Seminary and Howard C. Kee of Drew Seminary.
Thus far the big problem has been procedural rather than theological. How to get
the seminaries to "approve" the course? How to arrange "credit" within the respective
prescribed-elective require,
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ments? How to "finance" travel and other expenses for students attending the seminar?
These are familiar "ecumenical" problems, but students have a way of cutting through,
or ignoring, academic red tape, and they are going ahead already planning for
next year.
THE WORRY-GO-ROUND
If you haven't received your complimentary copies of the three cartoon booklets
issued under the Human Relations Program of the Connecticut Mutual Life Insurance
Company, write for them in care of Henry B. Rollins, M.D., Vice President and
Medical Director, Hartford 15, Connecticut. Dr. Rollins notes that "recent surveys
show that clergymen are devoting more and more time to the emotional problems
of parishioners." The booklets were prepared "to encourage people to understand
themselves and their neighbors a little better."
The first booklet, published in 1955, The Worry-Go-Round: How to Understand
Your Everyday Tensions, was prepared especially for business and professional
men who are subject to a complicated cornbination of tensions, partly personal,
partly organizational. In the cartoons, a demonic sprite, called "Hi-Tension,"
gleefully observes his potential victim in various situations which everyone can
easily recognize and, in a sense, identify himself with.
Trying to answer several phones at once, taking business problems home at night
("Moonlight Madness"), downgrading your own job, envying someone else's job, pushing
and shoving to get to the top and then afraid the job is too big-these and other
common comcomplaints and concerns are aptly and amusingly illustrated with a brief,
breezy commentary. No attempt is made to provide a cure-all. All we hope to do,"
writes Dr. Rollins, "is to help you understand yourself a little better, to help
you see what uncontrolled emotions can do."
Apparently the booklet was all too successful. It went through twelve printings,
and the Insurance Company distributed a million copies. Soon Dr. Rollins got requests
to do the same sort of booklet for the women, who complained (is that the right
word?) that they too had problems. So Needlepoints: The Everyday Tensions in
a Woman's Life appeared in 1956, and it is as good or better than
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its predecessor. Again the reader is warned: "Our booklet promises no easy road
to happiness. It merely attempts to give you the right directions."
The third booklet (you can by now predict its subjectmatter) is called Growing
Pains. It appeared last year and deals with the special problems of the teen-ager.
But the teen-ager's problems are also the parents' problems and vice versa. So
we have come full circle and the business man's gripe against his superior is
seen to have possible implications for his wife and children, and the sequence
can also move in the opposite direction.
It is too much to expect an insurance company to do it, but some one should prepare
some comparable booklets for clergymen-to use not only in counselling others but
as a mirror in which to see themselves. There are other possibilities, too-theologians,
board secretaries, divinity students, their wives, their children,
perhaps also religious editors, and their associates.
REVOLUTIONARY ETHICS
Recent events in Cuba underscore the ambiguities and complexities of a modern
revolutionary situation.* There is, for example, misunderstanding and misinformation;
no one knows really what's going on inside or outside. Some political leaders
flee, some come unexpectedly into power, some are arrested, some are executed,
The overthrown regime is accused, openly now, of all sorts of crimes, and the
populace applauds the revolutionaries and their moral, political, and economic
reforms.
Almost before the new government is established, the United States officially
recognizes it. Yet little if any official criticism of the former Batista government
was ever voiced, and the U.S. seems somewhat too eager to woo Castro, especially
in view of its intransigence regarding recognition of the People's Republic of
China. We seem to talk-or mumble-out of both sides of our foreign policy mouth
at the same time. We disapprove of the military overthrow
*It isn't often that Theological Table-Talk and Church in the World
deal with the same event, the world being so wide and theology so discursive.
This time, however, both pick what has been happening in Cuba, though each deals
with the same events in somewhat different ways. In any case, the editor let
them both stand as written, reflecting that by the time of publication perhaps
neither would be very up-to-date.
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of existing governments, of the use of force, and of communism. So we refuse to
recognize China. But we never did like Batista, and Castro with his raggle-taggle
mountain boys, in spite of their revolutionary, forceful tactics, seem a good
bet for cleaning up Cuba.
In the meantime, foreign policy being what it is, the Cubans have been living
through a new kind of revolution, and they are understandably resentful of U.S.
criticisms against the Castro coup, and especially against the executions of former
Batista right and left bowers in the army and the police. In any case, there is
widespread popular support for Castro, and even the Church, particularly Protestantism,
has taken a stand with the new government.
There is a union theological seminary in Cuba, known as the Evanical Theological
Seminary of Mantanzas, including Methodist, Episcopalian, and Presbyterian denominational
traditions, and some professors of this seminary have spoken their mind in no
uncertain terms. For example, three members of the faculty, all U.S.-born and
representing the three denominations in the school, sent a telegram to President
Eisenhower and to both the Senate and House Committees on Foreign Relations which
read: "Urge withhold criticism of Cuban government which has overwhelming popular
support including civic, Church, and other democratic organizations. American
silence on countless crimes of Batista Government make present criticism of executions
offensive and dangerous to CubanAmerican relations. Press reports overlook the
moral reform, order, and renewed faith in government created by the new regime."
The President of the Seminary, Dr. Alfonso Rodriguez, in a public lecture in the
U.S. on the subject, spoke of the executions as "the negative aspect of the Cuban
revolution which as Christians we do not approve." He notes, however, that these
were "regulated" under a law formulated by Castro and his men more than a year
ago and are thus not hastily arranged peoples' courts. He also noted that because
of the enormity of the Batista crimes, the populace of Cuba was ready and eager
to take matters into their own hands to avenge the alleged 20,000 murders of the
past few years. Furthermore, those who are being judged by "a fair trial" are
not civilians but army, government, and police personnel-those closest to Batista.
There are ethical complexities here, however, which Cuban Christians and Church
leaders do not really clarify. For example, in the
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telegram quoted above, are we to assume that U.S. silence on the Batista corruption
renders us, or anyone for that matter, incapable' of registering moral indignation
over the Castro executions? Must evil be met with evil? Or are a few hundred executions
less reprehensible than a few thousands? Since when is the Christian ethic measured
this way?
But, we are told, not to overlook the moral reforms which the Castro revolution
has already instituted. Reforms there doubtless have been and more yet to come.
But here again Christians, whether in Cuba or in the U.S., must be careful not
to confuse idealistic ethics, puritanical moralism, and political realism. For
example, we are told that a delegation of Protestant Churchmen called upon President
Urrutia to donate five thousand dollars, medical supplies, food, and clothing
for the use of the poor and others who suffered during the revolution. This was
presented not only as a gift but as a pledge of support for and confidence in
the new government. The President was said to be deeply moved and replied to the
Churchmen: "Help me eradicate gambling in Cuba." It is understandable that the
Churchmen are delighted that Castro and his young men destroyed the gambling casinos
in Havana and prohibited the sale of liquor to minors. They also destroyed parking
meters and telephone coin boxes. That sounds like sheer vandalism, but the two
programs may stem from the same motivation, namely, to destroy everything
that in the public's mind was associated with Batista graft and corruption all
the way from gambling and liquor racketeering to the political rake-off from parking
meters and telephone coin boxes. This may be useful, political protest, but Christians
(especially Latin American Protestants) would do well to refrain from identifying
this too quickly with ethical idealism!, or moralistic prohibitions against gambling
or drinking.