Theology Today - Vol 16, No. 3 - October 1959 - BOOK REVIEW - The Ecumenical Era in Church and Society

384 - The Ecumenical Era in Church and Society

The Ecumenical Era in Church and Society
Edited by Edward Jurji
238 pp. New York, The Macmillan Company, 1959. $5.00

Few books express as well as this volume the scope, depth, and task of the ecumenical movement. It was written in honor of John A. Mackay That alone provides sufficient cause for a work that deals with the nature, function, and purpose of the Church. Tribute cannot be paid to the man who gave meaning, structure, and content to the word "ecumenical" without focusing attention on the centrality of Christ and the mission of the Church. Hugh T. Kerr, who writes the opening chapter in appreciation of Dr. Mackay, comments that "Christ and His Church" was the grand vision which captured the versatile, imaginative and committed spirit of Dr. Mackay. Not only is this first chapter are eloquent statement of appreciation, but it sets the stage and introduce the basic ideas developed by the other eleven contributors.

A group of eminent authors from six different nations is further reason why this book symbolizes the full dimensions of the ecumenical movement. These men, like Dr. Mackay, have participated in the real awakening of Christians across the world to the purpose of the Church They have been involved in the development of the International Missionary Council, the World Council of Churches, in the evangelistic thrust across Asia and Latin America, and in the ecumenical contributions of the United States.

The structure and theology of the ecumenical movement is dealt with in Part One, to which the General Secretary of the World Council Churches, W. A. Visser 't Hooft, and two professors from Princeton Theological Seminary, George Hendry and Emile Cailliet, contribution chapters. They remind us of the significant theological development our generation, namely, the unity and function of the Church; affirm the great redemptive work of God, who gathers together his scattered children into one flock under one Shepherd; and warn us to take serious the words ascribed to Jesus, "He who does not gather with me, scatters Important concepts which have given prominence to the Church are deep sense of community, the encounter of Church and society, the reorganization of the order of God manifested in the Church as the "true home provided by the Creator at the core of his creation" the eschatological" dimensions of the Church, and its apostolicity which is primarily expressed in mission, not in succession or confession.

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Part Two contains five unusual chapters giving a swift panoramic view of the issues, scope, and new frontiers of the Church across the world. Eugene Carson Blake contributes a succinct and informative account of the involvement of the American Churches in ecumenical mission, pointing out that, if the total Church is to move forward in this :hanging world, it is essential that it establish an ecumenical base for world-wide mission. Unless that base is created, Churches will move forward increasingly on confessional lines and American Churches will be tempted to "go it alone," leading to unfortunate and tragic consequences.

Hendrick Kraemer writes a vigorous, profound, and prophetic chapter, 'Encounter between East and West in Our Time." Norman Goodall, a his customary, eloquent yet simple style, indicates what are the "New Frontiers of the Church's World Mission," outlining changing patterns A missionary activity and areas of opportunity for the Church today. Hinduism as an example of "Renascent Religions" and the evangelical faith in Latin American culture are considered by Paul David Devandidan and G. Baez-Camargo. Such contemporary situations along with issues presented by Dr. Kraemer should challenge the intellectual resources of the Church. They imply, also, the need for missionaries gifted in human relationships, sensitive to the social ferment of our day, end creative in their approach to non-Christian systems of life and thought.

The final chapters, contributed by F. W. Dillistone, D. T. Niles, and G. Homrighausen, deal with the communication of the message and are followed by an appendix of biographical notes and selected writings of John A. Mackay compiled by Stanton R. Wilson. Dr. Dillistone's chapter on "Christianity and Science" is the work of an artist, imaginative, symbolic, lucid, relevant, and vital. He suggests that scientific acknowledge and technical skill unite the masses of mankind in a hope for new age. Therefore the problem which confronts the Church is the communication of the Gospel to a people enslaved within the structures of "organizational man" and caught within the impersonal world of a secular unity which is symbolized by power stations, reactors, and automation.

Before attempting to communicate the Gospel to this generation, the evangelist is under obligation to confront certain questions honestly. Dr. files poses a number of these, all of which are relevant and, if answered the light of Biblical faith, are likely to shatter many preconceived concepts of evangelism.

Dr. Homrighausen brings the book to an appropriate conclusion in is analysis of the nature and function of evangelism as essentially the

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"proclamation of the Gospel with a view of bringing about conversion.", Qualities of the new life are: "trust in God, reliance upon the mercy of Jesus Christ, a profession of Christ's Lordship, a vital relation to the Church, and a sense of vocation that makes life a ministry."

This book sounds the full depth of the ecumenical mission for it convincingly affirms that mission is the genius of ecumenicity. The ecumenical mission is a dynamic movement which claims "that the Church universal must be a world missionary community and that its unity is incomplete unless unity in faith and unity in order are crowned with unity in mission." The movement presses forward, uniting all Christians in evangelism across the world, entering into dialogue with Muslims, Buddhists, Communists, and all other religiously-directed people, claiming that all things in heaven and earth must become subject to Jesus Christ. Attempts to confine the word "ecumenical" to mean only ecclesiastical unity are vigorously rejected.

The implications of this are far reaching, giving validity to the belief that the ecumenical movement is the most significant development in the life of the Churches since the Reformation. Gone are any valid reasons reason for departmentalizing the missionary enterprise as an activity of the Church which individual Christians may accept or reject according to whim or fancy. To be a Christian is to be involved in God's mission of redemption which extends to the ends of the earth and to the end of time. Gone, too, is excessive individualism which ignores the communal character of the Christian faith.

The chapters by Kraemer and Devanandan deserve special consideration not only because of the skillful and profound treatment of their subjects, but because they add an entirely new dimension to the task of the ecumenical mission, namely, the relationship and points of contact between Christian faith and non-Christian religions, which theologian have treated superficially. Whereas Kraemer is in deep disagreement with Toynbee's idea of religion, he nevertheless is one with him in the conviction that the "religious issue is the deepest in the total meeting a East and West." Devanandan tends to substantiate the existence of the superficiality, for a reading of his chapter should awaken us to the naivet of popular conceptions of Hinduism, lack of insight into the real differences between faith in the living God and the radical humanism naturalistic religions, relationship between nationalism and renascent religions, syncretism as a solution to communal consciousness that divided India, and such important concepts as "Sarvodaya."

The reviewer cannot resist pointing out the relationship between Re formed theology and ecumenical concepts which emerged from the may who inspired this volume. It is significant that John Calvin discerned

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what John Mackay has championed so magnificently. In Calvin's commentary on Genesis we find these comments: "The admirable goodness of God is rendered conspicuous . . . especially because he has proclaimed one Gospel in all languages, through the whole world. Whence it has come to pass that they who before were divided have coalesced into the unity of the faith . . . they all speak the same thing, while they cry, 'Abba, Father.' " Calvin continues, "So, at this day, God seems to enjoin a thing impossible to be done, when he requires his Gospel to be preached everywhere in the whole world, for the purpose of restoring it from death to life. For we see how great is the obstinacy of nearly all men, and what numerous and powerful methods of resistance Satan employs. . . . Yet it behooves individuals to do their duty and not yield to impediments."

The dynamic for the ecumenical movement exists not primarily in the needs of society or in the religious consciousness of man, but rather in the sovereignty of God, the centrality of Jesus Christ, and the historical nature of the faith.

We are indebted to Dr. Jurji for this book. It is an excellent interpretation of the ecumenical mission of the Church.

Theodore F. Romig
Commission on Ecumenical
Mission and Relations
New York 10, N.Y.