Theology Today - Vol 30, No. 2 - July 1973 - EDITORIAL

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The Church In the World
By E. G. Homrighausen

WHAT IS THE STATE OF THE CHURCH?

The number of books and articles appearing on the state of the church is overwhelming and confusing. The Gathering Storm in the Church, The Last Days of the Church, Bare, Ruined Choirs, and scores of similar titles have diagnosed the church and prescribed ways of renewal.

The church is in a time of foggy trendlessness and turbulent uneasiness, according to Walter Wagoner (THEOLOGY TODAY, Jan. 1973, p. 423). The household of faith is fractured into splinter groups; church leadership lacks program priorities and commitment; theological seminaries are more interested in religion and the academic than the pastoral-professional; and there is a kind of wandering in the wilderness on the part of many who sense no origin or destiny for their pilgrimage. This is a period of radical disorientation and confusion that may take a decade before some new configurations become clear.

Martin Marty in his publication Context agrees with Wagoner that we are in a state of "outlinelessness." But be believes that theological centers are now more interested in pastoral professionalism. He does not regard the study of religion as a threat. And he believes that the current formlessness is a "creative" period.

Conferences of experts have met to penetrate the fog of disorientation and confusion. Word, Inc. of Waco, Texas, sponsored a meeting around the theme "Meaning and Belonging," which brought together 900 people of various shades of church tradition in Houston. There were those from the right and the left, Roman Catholics and Protestants, laymen and clergy. The conference recognized some definite trends in the present situation. It went beyond diagnosis to hear about some positive activities that are in progress. Another such conference, Insearch, was held in Chicago consisting of outstanding thinkers in search of an interpretation of the times in the light of religious faith. Again, the emphasis was heavy on diagnosis, especially in face of the religious aspects of political life and the danger of getting too much uncritical piety into our pluralistic national life. The general theme was "The Churches and the Future of Religion."

Almost all of the "doctors" who are diagnosing the church, religion, and current culture recognize what has been called by one

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sociologist as "a new age of faith." They evaluate the current "revival of religion." They take a hard look at the exotic cults, the religion movements (transcendental meditation, Buddhism, Hare Krishna, et al.), the Christian groups (Jesus movement, Pentecostals, communes). They appreciate the widespread interest in religion in higher education. And they are concerned about the resurgence of evangelicalism, authority, and evangelism.

But while all this critical examination is interesting and helpful, it lacks the precision of definition. There is evidence of resurgence of interest in "religion." But there is a difference between interest in religion and a burst of authentic faith. "While there is evidence of a widespread revival of religiousness, this is somewhat different from a renewal of the Christian church or churches. And while the opinions of the experts are to be valued, they are somewhat different from those held by people in local congregations. What do they think of the state of the churches to which they belong and in and through which their faith is channeled?

The answer may be found in an overlooked study made for the National Council of Churches by Douglas W. Johnson and George W. Cornell, entitled, Punctured Preconceptions-What North American Christians Think About the Church (Friendship Press). The fifteen major denominations in the United States and Canada provided the human and financial resources by which 150 national, regional, and local workers interviewed 3,455 representative members of churches, using a 23-page list of questions. They talked with these persons for long periods of time, often two hours, in walk-up flats, in dry creek beds, in homes, in places of business, from east to west, and north to south. The study took two years, during which the interviewers heard where the church is, what it believes, bow it feels, and what its hopes axe for the future. Never was the pulse-beat of the church more accurately taken.

The bulk of Christians want the churches to speak out on social issues and to support minority groups. The clergy are more hesitant on this issue than the laity. Only a small number of church people want to withhold funds from the denomination when they do not like its social stand; only a small fraction of laity and clergy have done it, and when they have done so they have felt guilty about it. But they do not wish to give money to the denomination with no strings attached. Church people want a greater voice in how the church applies its funds.

The laity do not lose interest in the church because the church has declined in importance for them; rather, they are engaged in more outside interests, and their deep needs are not met with a compelling, personally fulfilling fare from the church in the limited time church people have at their disposal. They do not want the

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church to be a social club. They value the church as a medium of evangelism, teaching, worship, and service. They also believe in the importance of the denomination. They are even more supportive of ecumenical cooperation than the clergy.

They overwhelmingly affirm the traditional concepts of the Christian faith and insist that they be preached and taught, and with a vigorous effort to persuade others of the saving truth. They are not as uptight as the clergy and the professionals about a post-Christian era or the necessity to update the faith in this crisis of belief. These central affirmations include belief in "God as heavenly Father who watches over each person and to whom each is accountable, in salvation from sin, in the Scriptures as the Word of God, in Jesus Christ as God's revelation to man, in Christ as a continuing living reality, and in eternal life beyond death." These are not considered outmoded even by those marginally associated with the church.

Most people do not belittle the church, and while regarding it as a personal center of comfort, reassurance, and refuge, they do not limit the church to this narrow function. The church's major task is to reach beyond itself in winning others to Christ, and to provide education, worship, the sacraments, ministerial services, and help for the needy. "The church should be for religion and not socializing." Social action in the community is rated in sixth place among U. S. church members, and fourth among Canadians; however, most church people see social action in terms of services outside the churches by church people through community organizations. Church people, the study discovered, are ready for struggle in the world, but they want the deep religious underpinnings for it, and they find that support in the gospel, "undiminished, undiluted, and straight." And lay people complain about their lack of information about what the church at large is doing, and they blame the clergy for not communicating the knowledge they have with people. This failure is largely due to clergy gripes and prejudices.

Do church people think the church is dying? They are neither resigned to the idea, nor are they persuaded by it. They reject these gloomy presuppositions and dire forecasts. They believe the church will be as important if not more important a decade hence. The church has been asleep; it is now waking up. But the crucial influence in the church's direction is in how alert and responsive it is to realities within itself, how sharply it discerns its own inner distortions and mistaken assumptions, how readily it balances and rectifies them.

This study brings out the boundless variety of personal resources in local parishes. It also reveals the tremendous energy and prac-

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tical faith and life to be found in local church people. There is no such thing as a typical church. In the interviews, 26% of church people were between 50 and 64 years of age, 22% between 40-49, 17% between 20-29, and 7% in their teens.

It may be that the actual state of the church is sounder than the experts think. And that the real church is the church in "Corinth" and "Rome" and "Antioch," and in the stuff of humanity found in various and sundry places. And the wonder still persists that "the holy catholic church" is found in action in the foggy trendlessness, turbulent uneasiness, radical disorientation, and chaotic confusion of the human reality.

Harvey Cox, commenting on Insearch, hopes that the church may become "a community of vision, where joy and intimacy and awe will not distract us from the pain of the world but empower us to share it and overcome it." While he appreciates up to a point the emphases on the Spirit, the intimacy of the communes, mysticism, etc., he expresses concern that the churches today not trace "the action of God only in the depth of the soul but also in the crunch and grind of historical events." He believes that the churches of the future will be smaller, less powerful, less catered to than they are today. Still, he writes, the essential question is not: "How shall the churches grow or how shall they endure?" The question now is: "How can they be faithful?"

THE EUROPEAN ECONOMIC COMMUNITY

Nine nations are now associated in the European Economic Community. The last three to join were Britain, Ireland, and Denmark. The Community is indeed a noble desire to bring together the 250 million people of the European community for a variety of possible benefits. The roots of this ideal are deeply implanted in the soul of western Christian history. The fact that Holland and France are already cooperating with Germany gives support to the hope that the devastating fratricidal conflicts of the past may give way to an era of peace in a strategic region located between eastern Europe and the United States.

It is envisioned that by 1980 many of the intricate details involved in building the Community may be resolved. Mutual cooperation in various areas will be pursued, such as environmental problems, foreign policy, regional development, tariffs, scientific and technological studies and implementation, migrant labor, aid to the Third World, and perhaps eventually matters pertaining to taxation, currency, and even citizenship. It is obvious that all of these issues will involve the leadership of the EEC as well as of the

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cooperating nations in difficult and painful decisions since the common welfare of the community and the cherished traditions and structures of the national members will come into conflict. (One of the reasons Norway refused membership in the EEC was her fear of what such a unity might mean to her fishing and shipping industries).

In spite of the economic, cultural, social, and religious benefits the EEC may promise, considerable opposition was expressed in Britain to membership in it. To be sure, this move is a radical one in British history for it has always been insular, and it has feared involvement in European affairs and European involvement in British affairs. It is understandable that many regard membership in the EEC as "disastrous." Britain will now have a written constitution in the form of the Treaty of Rome. And future laws will have to conform to that treaty; they will apply in Britain whether Parliament likes them or not. And what will happen to regional development in Britain if European development is the overall criterion of judgment? The Scots, especially, who cherish regional development, are fearful that the new centralization will stifle their voice in policy-making.

Some Christians in the churches have taken a negative stance. The evangelicals fear a growth in the influence of the Vatican and the Catholic Church which claims overwhelming membership in Ireland, Italy, Belgium, Luxemburg, and France. And some British Christians fear the rise of European alcoholism and the continental Sunday. Many feel that the EEC is anti-Third World. (Of course, Continentals may not like some characteristics about the British and their culture).

Strong opposition came from Lord MacLeod who fears the rising institutionalism involved with its tendency to weaken democracy. He fears the size and the efficiency of the monetary power concentrated in the EEC and the influence of American financial multinational corporations. He does not believe that EEC will lead to amore united world; on the contrary, he believes that it will lead to, a "united oligarchy, with democracies the plaything of finance, and the developing countries the bankrupt playthings of the system. And that ultimately means war." "What," he writes, "has happened to the Church and the Crown Rights of the Redeemer?"

However, Britain has joined the EEC. The churches have a crucial role to play in bringing about that deeper unity, based on reconciliation which transcends all other interests. They are rooted in all the nations involved. They are already associated in many ways through personalities, confessional federations, the Conference of European Churches, the World Council of Churches, the Christian Peace Conference, and other Christian activities. It is impor-

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tant that Christians and the churches become aware of their new role in creating a new Europe. Their mission is to keep the EEC from becoming "an inward-looking self-occupied rich man's club," as Brian Cooper puts it in The British Weekly, and call it to build up a pan-European Christian consciousness and conscience about vital matters such as tariffs, developmental aid, migrant workers, the exercise of stewardship over the great human priorities, and the relation of growth to environment.

The EEC as a new cultural creation will force upon the churches a relationship among themselves that will be demanding. It will involve not only a closer unity among all the churches of the EEC, but a closer unity among churches of the same confession. What, for instance, do the Catholics of Britain know of the Catholics in Belgium, Holland, France, Italy? What of the relation of the Anglican Christians in Britain to the Lutherans of Germany, Denmark, and France? And what of the relation of all churches to each other in Britain, in France, in Italy, and in other nations, particularly in those with minority churches? Before anything like a new Europe can rise to fulfill the ancient vision once glimpsed in the "holy Roman empire," the churches will need to hear what the Spirit is saying to them through the EEC.

THE CHURCH IN VIETNAM

While a cease-fire has been agreed upon and direct military action has been formally halted by both parties, the Vietnam affair will be with us for a long time. In some instances, it is but another expression of what has taken place in Nigeria, the Sudan, the Congo, Korea, Pakistan, and other places where military action has disrupted and destroyed life and property. To be sure, there are great differences in this list of situations, but the tragic impact of civil war, aggravated by the invasion of outside forces, is the same.

The Christian church dates its history in Vietnam from the sixteenth century, but more substantially from the middle of the nineteenth century when the French made Cambodia, Laos, and Vietnam into a protectorate. This regime was shattered by the Japanese invasion during World War II. During the last few years of that war, Ho Chi Minh led the resistance fighters with the approval of the USA. After japan's defeat, Ho Chi Minh declared the independence of the Vietnam Democratic Republic in September, 1945. However, the French decided to return and claim their former colonies with the aid of the USA. But they were defeated at Dien Bien Pbu in 1954. The Geneva Peace Conference made Laos, Cambodia, and Vietnam independent countries and estab-

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lished at the seventeenth parallel a demarcation until elections could be held to determine the future form of government for the whole of Vietnam. The elections were not held primarily because of the fear of South Vietnam, then under the leadership of Roman Catholic anti-Communist Ngo Dinh Diem, that the elections might favor the leadership of Hanoi. It was during this period that Christians in the north and the south took sides against each other in the ensuing conflict.

Most of the Christians in all of Vietnam are Roman Catholics. They are the result of French mission groups. While most records have been destroyed during a generation of conflict, it is estimated by Dr. Archie R. Crouch that in 1954 there were 1,390,000 Catholics in North Vietnam, in ten dioceses, presided over by twelve bishops approved by the Vatican, served by 350 priests, each serving more than one parish. Of these, perhaps 567,000 moved to South Vietnam in 1954, preferring not to live under the Hanoi communist government, plus 800 priests, and 6 bishops. Many of these are farmers and form a large bulk of the refugees in the south. About 59% of the Catholics in the North remained.

It is estimated that there are 1,600,000 Catholics in South Vietnam, in 700 parishes served by 1,700 priests and 18 bishops. The church in the South has 250,000 students in primary and 130,000 students in secondary schools, plus 1,300 in the University of Da Lat. The church operates 26 hospitals, 7 leprosariums, 55 orphanages, and 19 resthouses.

High pressure propaganda marked the period after 1954 in order to persuade Christians to remain in or leave North Vietnam. So families have been broken, hostility has been engendered, and even violence has been generated between Christian and Christian. Worship services have been disrupted, church buildings and institutions have been destroyed, and persons have been mutilated and killed in both North and South. Among the half-million refugees in South Vietnam are many Christians. And because some South Vietnamese have favored a negotiated peace, they have been imprisoned as political liabilities.

There are some Protestant groups in Vietnam, among them the Christian and Missionary Alliance which entered the country in 1915. Some were expelled by the French during World War II because of their German names. Their adherents number only 10,000, half of whom came from the North after 1954. The total Protestant population is around 53,000, served by 386 Vietnamese pastors. The Alliance has 14 chaplains serving in the military units of the South Vietnamese army. Besides the French Reformed Church, the Mennonite Church, the Southern Baptist Convention, Bethany Fellowship Mission, Crusade for Christ, Chinese Foreign

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Missionary Union, Go Ye Fellowship, Overseas Crusade, and Overseas Missionary Fellowship, there are service organizations such as the Asian Christian Service, the Y.M.C.A., Christian Children's Fund, the Pocket Testament League, World Vision, Wycliffe Translators, Vietnam Christian Service, and the Bible Society of Vietnam. The latter has published over two million portions of the Gospels, Acts, and Proverbs.

In spite of all that has happened, observers report that Christians in Vietnam look hopefully into the future, seek to reconcile differences, wish to rebuild the nation, and bind up the wounds. It will be difficult to forgive and forget the inhumanity committed during two decades of fratricidal war.

Massive relief will be needed from abroad. And it is already on the way. The American Friends Service Committee has already made a few shipments of medical supplies to Hanoi. The World Council of Churches Reconstruction and Reconciliation Fund has already made its appeal, and the overwhelming response indicates a universal sympathy for Vietnam. The Asia Christian Service of the East Asia Christian Council is also on hand, as is the Vietnam Christian Service, an ecumenical agency which has channeled assistance on behalf of several major denominations. And of course, there is the Roman Catholic Relief Service which channels help for refugees, community development, social welfare, medicine and health, education, and communications. Nor should the work of AID be overlooked or ignored because of the military predominance of the USA in Vietnam. Many Americans, unarmed and often wounded, assisted Vietnamese in building schools, hospitals, wells, roads, garbage holes, clinics, teacher-training and immunization programs, and refugee camps. Through AID textbooks have been published, land distributed, and public administration improved.

The greatest difficulty in rebuilding Vietnam for Christians is that they have been part of the conflict. Laymen and leaders have compromised their credibility by their loyalties. There is still some hostility toward Catholics because of their relation to French missions. There is widespread polarity as regards communism. It will be difficult for people of such diverse convictions and wartime experiences to work together. Yet plans for joint reconstruction are going ahead. But the first task in the transition from war to, peace is that of spiritual reconciliation and restoration especially for those under 45 who have never known the ways of peace.

Five points for action have been proposed: Help Vietnamese to make the best of large-scale international development programs; assist in relocating 7 million refugees; help rebuild the land and rural communities; increase the skills of people whose livelihoods

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have been destroyed by war; and operate short-term welfare projects.

In face of nearly twenty years of civil conflict, resulting in over 2 million casualties, 7 million refugees, family disruption, political polarization, economic disorder, and social disorganization, the churches in Vietnam and the churches of the world must bring to this broken land the support and the spirit which will build a hopeful future. And in the doing, the churches, especially those outside Vietnam, must impress upon the nations the tragedy of war and of possible future Vietnams.