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The Church in the World
By E. G. Homrighausen

THE MACKAY ERA

The retirement of John A. Mackay as president of Princeton Theological Seminary marks the conclusion of an historic era in the life oldest and largest Seminary of the Presbyterian Church. He brought something timely and distinctive to the Seminary which profoundly influenced the faculty, student body, and alumni, and which affected theological education, Christian thought, the Presbyterian Church in the United States of America, the missionary, the World Alliance of Reformed Churches, the ecumenical movement, and indeed the history of our times. It is impossible do justice to his many-sided personality, his positive leadership, his notable achievements, and his abiding contributions. Those who wish to know more of his life and work should consult the May, 1959, issue of The Princeton Seminary Bulletin, and the opening chapter by Hug h T. Kerr, in the symposium edited by Edward J. Jurji, published by the Macmillan Company under the title, The Ecumenical Era in Church and Society.

Those who were associated with John Mackay on the Faculty will remember him for the quality and stature of his leadership. He was recipient of dozens of honors. He was President of the Board Foreign Missions, of the Presbyterian Council on Theological Education, of the American Association of Theological Schools; airman of the International Missionary Council, of the World Alliance of Reformed Churches; and Moderator of the General Assembly. He served on many councils and agencies of the Churches. le was the prophetic mind and pastoral heart behind the Letter to Presbyterians and the National Council's Message drafted at the crucial meeting in Denver. While the honors came to Dr. Mackay personally, we always felt, as did he, that he was tendered them as President of Princeton Seminary. He took us with him into areas of high concern and by so doing put the Seminary on the map and

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permitted us to work in the light of a leadership that enhance our work.

Those associated with Dr. Mackay on the Faculty are deeply grateful for the privilege of being elected to membership in a unique comradeship. Practically every member of the present faculty was invited to come to Princeton by Dr. Mackay. It is difficult to fin such a company-or collection(!) of faculty members drawn from such a wide and diversified background of the entire Reformed family of Churches! If it is correct to speak of an "ecumenical Presbyterian" faculty, Princeton Seminary has one! It has been a fascinating experience to live and work with-and encounter!-such a company of illustrious colleagues. The secret of this "togetherness" has been the peculiar leadership of Dr. Mackay who has always pointed to our unity in the koinonia of Jesus Christ in which the integrity of each individual is respected and appreciated.

During his presidency, Dr. Mackay has pioneered with diligence into new frontiers of thought. He has lived in the atmosphere, great ideas. He has always been thinking of the frontiers; he has sought to bring every new interest into captivity to the obedience of Jesus Christ. His intense dedication to the great themes of the Christian faith in this ecumenical era has created a climate on camp that is commensurate with the spacious grandeur of the Christian faith. He has coined unforgettable phrases to give succinct expression to his "luminous" ideas. The "big idea" has always been Jesus Christ, Lord and Servant, head of the Church which exists to glories God, to make God manifest to men, to reflect the splendor of nature, and to serve his eternal purpose. During these years, he not rested-literally-day or night in his relentless probing into the fullest ramifications of the faith.

Dr. Mackay has also given a central place to great theology in the life and warfare of the Church. We have appreciated the dynamic personal, evangelistic, and ecumenical nature of theology which has consistently championed. Theology, for him, is not a Puri speculative science based upon impersonal propositions, so much, it is relevant life-direction wrought out in the fiery furnace of personal and social issues. As such, it is a personal and social power men on the "road" of life. When theology is true to itself, it was command intellectual respect and result in the renewal and unity the Church in its mission of world redemption.

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Perhaps Dr. Mackay will be remembered best for his spiritual integrity and power. His physical vigor may in part be due to his Celtic ancestry! But one of his close associates accounts for his integrity this way: He has a powerful and a durable body functioning under a rigidly committed spirit of dedication. His power to conceptualize lifts even the smallest of details into lofty principles. He has an existential regard for any event as abounding in cosmic significance. His life is fed from the deep wells of divine grace upon which he depends continually for refreshing strength and alluring insights.

We would add that in him is the spirit of Calvin. He combines within one person the taught mind informed by the truth of the Word of God, the warm heart generated by the love of Christ, and he open hand extended in the fellowship of the Spirit. It is in this that we find the real source of his life and leadership. For this we are grateful to God, and to this we pay our sincere tribute.

EAST ASIA CHURCHES COME OF AGE

One hundred and thirty representatives from fifty-two Churches and Councils of Churches assembled in Kuala Lampur, Malaya, from gay 14-24, to formally inaugurate the East Asia Christian Conference. What was dimly projected at Madras, twenty years ago, has La come into being. The representatives were nearly all Asians, indicating that the Churches of East Asia are no longer under the tutelage of Foreign Mission Boards of Western Churches.

Bishop Sobrepena, Chairman of the Conference, put it this way: Our coming together at this time is to carry forward within the regional context, through the Lord's prodding and directing, what been taking place in our respective countries in inter-Church cooperation and union, and of enriching Christian fellowship through unity and mission. We are here to bring completeness to the natural circles around which by nature we are to move, and make them means which we may attain the wholeness of our life of fellowship, witness and service."

The reception of the delegates by the local Christian community, Chinese, Indians, Ceylonese, was enthusiastic. The evening mass meetings were well attended, especially the closing convocation in

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Woo Stadium where 2500 were present. Delegates were entertained in homes. A public reception was given by the Malaya Christian Council at which John Fleming, President of the Council, and the Prime Minister of the State of Selangor welcomed the delegates The Chinese Christian community also entertained the assembly a, tea. On two Sundays, delegates were assigned to visit and speak local congregations for miles around. Kuala Lampur had never seen anything like it; the witness of the Conference made a dramatic impression.

Great themes were discussed. Delegates heard reports of issue and achievements of the Churches in each country. Background addresses dealt with a new understanding of the world, a Christian interpretation of nationalism, the search for new foundations in resurgent religions, and the Church's mission in Asia in interdependence. The assembly divided into three discussion groups to deal with: (1) the Church's witness in the midst of social change (2) inter-Church aid, and (3) the Church's witness in and beyond it borders. Highlight of the meetings was a series of lectures, called the John R. Mott Memorial Lectures, open to the public, and presented by Bishop L. Newbigin, Dr. Visser 't Hooft, and Dr. D. I Niles. It is to be hoped that these memorable addresses will be mad, available to Churches everywhere.

The most significant result of the Conference was the sense of solidarity it engendered in the Asian Churchmen who attended The Conference maintained that Asian Christians must take serious' the rise of nationhood in their countries, educate their laity for civil responsibility and political action, set up study groups in nations to understand and interpret legislation on human rights in the light, the Gospel, discover new forms of service in the new secular and welfare state, and keep a proper balance between national spirit economic -revolution, and human rights. Special attention was give to education because of the tensions which have arisen between schools conducted by the Churches and the desire of new nations control education for the national welfare.

Kuala Lampur is a landmark in the history of the Christian Church In the words of D. T. Niles' lectures, the Church in East Asia coming into its selfhood.

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THE CALVIN YEAR

If John Calvin could see the stir he is causing among his spiritual descendants, he might be a little disturbed. When the great mail died, his body was wrapped in a simple white sheet and placed in a modest cedarwood coffin. There were no speeches at his grave, and there was no monument to mark its location. Not long after, people did not know where his body was buried. The glory of God was his consuming passion, and even an instrument that bad served him so dutifully, manifoldly and influentially must not rob him of his sovereign grandeur.

And yet, in spite of Calvin's humility, and in face of the danger of substituting the celebration of our fathers' faith for a living faith our own, it is right that the sons and daughters of Calvin should recall his life and work, understand his thought and ministry, repent his mistakes and failures, recognize his influence and power, and lend his person and integrity.

So 1959 has been designated as the 450th anniversary of Calvin's birth, the 400th anniversary of the definitive edition of his Institutes the Christian Religion, the 400th anniversary of the founding of the Academy of Geneva, the 400th anniversary of the first Synod of Reformed Church of France, and the 100th anniversary of Presbyterianism in Brazil. Suitable celebrations have been held in various places, the most significant of which were in France, Geneva, Brazil. And it has been a most suitable time to dedicate the freshly restored Calvin Auditoire in Geneva, which is associated with teaching and preaching ministry of Calvin and with the European refugees who made Calvinism an international force.

Geneva, where Calvin lived and worked for twenty-five years, aged in a three-day celebration marked by procession, reception, worship, convocation, " spectacle," and the first showing of the movie Soli Deo Gloria. Thus was Jean Cauvin, the son of an ecclesiastical lawyer, the converted classicist, the brilliant student, who was challenged by the fiery Farel to choose the life of public leadership rather than the peaceful life of the scholar, honored in this Calvin year. John Calvin was a man of many gifts and of historical significance. He was educator, theologian, correspondent, reformer, author, expositor, preacher, administrator, counselor, friend. Contrary to population, his letters indicate he was a man of friendly compassion. The flaming heart on the extended hand of God on Calvin's seal

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portrays the core of the Gospel by which he lived. And his doctrine of predestination insists that no Church or man or state can control the free grace of God who elects in mercy. And in consenting to the burning of Servetus, he was a child of his time, giving a reluctant permission to an execution -which might have been carried out by Roman Catholic authorities had not Geneva acted. A monument was later erected by the citizens of Geneva to acknowledge the mistake that was made.

On the occasion of this notable anniversary, an Address has been delivered to Christians everywhere, rededicating the sons of Calvin and their Churches to simple service to a common Lord and reaffirming their readiness to follow the Spirit into new and active forms of life, order, and witness. They greet all Christians and call them to a recollection, a repentance, and a reaffirmation which God may use in the renewal of the Church.

The Address expresses gratitude to the Reformers for proclaiming Christ alone as Saviour and Lord; for uncovering the Gospel of the unmerited love of God; for establishing the authority of Scriptures for purging the Church that it may find new ways to claim the world for its true Lord; for teaching that God is free to effect man's salvation as he wills and use the Church without being in bondage to it; for teaching that men may address God directly, search the Scriptures, and be God's priests in all the parishes of the common life.

The Address also recognizes and regrets the failures of our fathers and of ourselves: words that obscured the Word; tardy and timid testimony; license substituted for Christian freedom; shrinking from the pain of applying the mind of Christ to all the vexing issues of public life; reflecting the world's hatreds that lead to war.

It closes with an eloquent plea for an ecumenical encounter in ,which the Presbyterian order, Calvinistic tradition, and Reformed faith are laid upon the altar and offered to fellow Christians for what ever use they may be to the whole Church. "With the whole Church we hold ourselves alert for the surprises with which the Lord of history can alter the tempo of our renewal, and for the new forms with which an eternally recreating God can startle us while he secures hi Church. And we strain ahead toward the great day when the right ness of our joined memories will be a small sign of the strength of our conjoined forces, and when each Church's anniversaries will be eve: Church's celebrations."

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KERALA, COMMUNISTS, AND CHRISTIANS

In 1957 the Communists were voted into power in Kerala on the basis of 37% of the popular vote. This was no coup; it was a quiet election according to the constitution of the Indian government. The thirteen to fifteen million people of Kerala enjoy the highest literacy rate, 80%, of any state in India. Eight million are Hindus; three million are Christians; over two million are Moslems.

Kerala has been in the news for some time because of the widespread disorders, inspired particularly by Christians and Hindus of the Nair sect, who resist the government's policy of appointing teachers for religious schools from a government approved list. Of the 9,000, schools in Kerala, 7,000 are privately operated, most of them by the Roman Catholics and the Nairs. The government claims that it wishes to raise academic standards. It also maintains that schools were receiving subsidies from tax funds. Religious groups insist that Communists are trying to infiltrate their schools and subvert their educational system. As a result, religious groups have closed their schools and those which remained open have been picketed. Violence has brought the death of twelve and injuries to a score of people.

The school issue is not the only one for Communists are accused of showing favoritism to party members, of building up their party as a privileged class, of unethical criticism of the Nationalist Party, of releasing Communist criminals from jail, of permitting labor unions to engage in intimidation, of revising textbooks in favor of the arty line, and of conniving to take over all religious schools.

Prime Minister Nehru has interfered because of Communist failure to provide an orderly government. New elections will be held; although the Communists were put into office in 1957 for a five-year period. Nehru's action is supported by the Nationalist government, even by many in Kerala, but it does open the way for the possible disruption of constitutional government in every state of India. And it provides the Communist party with an opportunity to rend the Indian government as unwilling to abide by its constitutional guarantees.

For the Christians of Kerala, the use of violence instead of negotiation, poses a serious ethical problem. It is a grave matter for Christians to resort to violent methods to overthrow a democratically collected government. We can only sympathize deeply with Valarian

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Cardinal Gracias of Bombay who cautioned Christians in Kerala that negligence and failure to use the rights given by democracy will only promote a rapid growth of dictatorship" even though "an intrusion of the state into areas of culture and private life must not be permitted." This he said in reply to the charge by Communists that the Roman Catholic Church was "engaging in politics."

So long as Christians in Kerala receive state subsidies for their schools, it will be rather difficult for them to escape the Pressure Of any government upon their schools, especially in a day when states: wish to make education available to all through properly qualified teachers which the Churches may not be able to supply.

Kerala Christians face the same problems confronted everywhere by Christians: How shall the Christian live and act in a democratic state, properly Constituted, if the government in power is unfriendly or hostile towards the Christian faith and its institutions?

BARMEN-REDIVIVUS

In 1934 about 140 delegates from nineteen German territorial Churches-Lutheran, Reformed, United-met. in Barmen to form the National Synod of the Confessing Church, Out of that meeting came a militant declaration of faith. It issued out of the struggle with a totalitarianism that was determined to control every aspect of life in the interests of National Socialism. Standing firmly on the sole authority of the Gospel of Jesus Christ and his Lordship, those confessing Christians defiantly said "No!" Their stand gave them new sense of solidarity, a new spirit of mission to the nation and new understanding of the relation of state and Church. It was thrilling time for those German Christians, even though it was a time of danger and death.

Bishop Otto Dibelius addressed a gathering who attended the twenty-fifth anniversary of the Barmen Declaration recently, am stated that the situation in East Germany today is the same as it was for all Germany in 1934. He called for an appreciation of the Declaration as a living document applicable to the East German situation. Another speaker declared that it gave direction to a Christians to oppose the expanding power of the state in the Ea and in the West.

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Prime Minister Otto Grotewolil of the East German Democratic Republic has made it quite clear in a recent address that atheism is to be the official religion of that state. Weddings, funerals, and the naming of children are conducted in the spirit of atheism. Christian young people face a difficult future in education and work if they do lot yield to the ceremony of Jugendiveihe (youth dedication) instead confirmed by the Church. Competent observers report that everyone celebrates Christmas, the real meaning of it is determines are exchanged, family reunions are held, trees are schools and even public places, but the celebration is secular.

The hardest blow of all for East German Protestants is the recent move of the state to transform the famous Luther Memorial Hall at Wittenberg into a museum of revolutionary propaganda. Here is where Luther lived and worked; here are deposited his books and manuscripts. One Communist paper published a letter from a Wittenberg reader recently, who was disappointed with the Museum because it did not include in it Luther's betrayal of the peasants in their rise against the princes.

However, the attendance at Churches remains about the same as heretofore. Baptisms and wedding have decreased, although contributions have increased. Many youths are still unconfirmed. In tome instances, pastors are working at secular jobs to supplement their salaries. The organizational life of the Church, in some places, is taking on the character of a free Church. It is becoming more independent.

The Christian in this situation is confronted: (1) with the strong desire to be loyal to the state because of the Christian's involvement social guilt and obedience, in the life of the neighbor, and (2) with a strong desire to maintain his spiritual integrity by standing alone if necessary against an atheistic state. Little wonder, then, that East German Protestants are recalling the hard but heroic days of the Barmen Declaration.

These are days of a "newer Islam" when a spiritual struggle of critical importance and terrible intensity is calling forth a faith in Jesus Christ as the one Word of God, who as Lord must be served in every area of life, and in whose Church no human order is to be received as final or authoritative.

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RELIGIOUS GROUPS AND AMERICAN CULTURE

A number of significant studies have been published recently which attempt to deal with the relation of Judaism, Roman Catholicism, and Protestantism in an American society that is now rather definitely characterized as pluralistic. Roman Catholicism is no longer a subordinate religious minority; in fact, some of its advocates believe that it is fast becoming the most powerful single religious force in American culture. In recent years, Judaism has become increasingly articulate. The largest concentration of Jews is now to be found in the United States.

What shall be the relation of these three religious traditions to cad other? And how will this relation affect American life? John Courtney Murray writing the opening essay in Religion in America, edited by John Cogley (Meridian Press), a volume containing statements by Reinhold Niebuhr, Paul Tillich, Will Herberg, James Nichols and Gustav Weigel, speaks of "America's four conspiracies" Protestantism, Catholicism, Judaism, and Secularism. This plural ism he regards as "against the will of God, but it is our human constitution, written into the script of history." It is impossible to overcome this situation, but we can do two things: "Limit the warfare and enlarge the dialogue; lay down our arms and . . . take up argument." In short, some kind of coexistence is inevitable. Religious pluralism is a fact and it is of no avail to denounce it or expect one of the four to overcome the others. Murray quotes Thomas Gilbert as saying "civilization is formed by men locked together in argument From this dialogue the community becomes a political community.

Gustav Weigel also deals with religion in a pluralistic society, in his Faith and Understanding in America (Macmillan). The relation of Protestantism and Catholicism is one of the dominant issues is American life, and will be a crucial subject for debate if a Roman Catholic candidate should be nominated for the presidency. Father Weigel regards Protestantism as a Catholic concern, even though his description of Protestantism reveals his failure to understand it. No does his genuine appeal for an understanding encounter deviate from an uncompromising Roman dogmatism. However, the Protestant who reads this book will gain an inside understanding of the way sincere Catholic feels and thinks.

Leo Pfeiffer, of the American Jewish Congress, writing in Creeds in

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Competition (Harper) welcomes conflict between the creeds, as "the indispensable ingredient of progress in any field." He has no sympathy for those who would by-pass the religious groups and move towards a kind of American religion which might even be taught in our schools and incorporated into our national customs. He believes that in a free market of ideas and ideologies, the American people can be trusted to choose the best in the long run. Every religious group Wes to shape American culture; the days of their unchallenged dominance are numbered. Since competition will not be lessened, it behooves all concerned to engage in a more intense conflict according to the rules of fair competition.

It is evident that there can be no fusion of these four conspiracies which would result in an "American religion." Fair and strong competition is to be welcomed, providing cacti religious group develops its own integrity and does not become ingrown. But surely, here is room for some kind of common concern for culture as well as for an enlightening encounter among these groups. The encounter has scarcely begun; the parties are new at this adventure. But the pressure of living together in a culture which needs religious judgment and guidance is making the encounter urgent.