D01 0010 1 As a result, although we still make use of this distinction, D01 0010 12 there is much confusion as to the meaning of the basic D01 0020 10 terms employed. Just what is meant by "spirit" and D01 0030 6 by "matter"? The terms are generally taken for granted D01 0040 4 as though they referred to direct and axiomatic elements D01 0050 2 in the common experience of all. Yet in the contemporary D01 0060 1 context this is precisely what one must not do. For D01 0060 11 in the modern world neither "spirit" nor "matter" refer D01 0070 6 to any generally agreed-upon elements of experience. D01 0080 4 We are in a transitional stage in which many of the D01 0090 4 connotations of former usage have had to be revised D01 0090 13 or rejected. When the words are used, we are never D01 0100 9 sure which of the traditional meanings the user may D01 0110 5 have in mind, or to what extent his revisions and rejections D01 0120 3 of former understandings correspond to ours. D01 0130 1 One of the most widespread features of contemporary D01 0130 9 thought is the almost universal disbelief in the reality D01 0140 7 of spirit. Just a few centuries ago the world of spirits D01 0150 6 was as populous and real as the world of material entities. D01 0160 3 Not only in popular thought but in that of the highly D01 0170 1 educated as well was this true. Demons, fairies, angels, D01 0170 10 and a host of other spiritual beings were as much a D01 0180 9 part of the experiential world of western man as were D01 0190 7 rocks and trees and stars. In such a world the words D01 0200 3 "matter" and "spirit" both referred to directly known D01 0210 2 realities in the common experience of all. In it important D01 0210 12 elements of Christianity and of the Biblical view of D01 0220 9 reality in general, which now cause us much difficulty, D01 0230 7 could be responded to quite naturally and spontaneously. D01 0240 3 The progress of science over these last few centuries D01 0250 3 and the gradual replacement of Biblical by scientific D01 0260 1 categories of reality have to a large extent emptied D01 0260 10 the spirit world of the entities which previously populated D01 0270 7 it. In carrying out this program science has undoubtedly D01 0280 5 performed a very considerable service for which it D01 0290 4 can claim due credit. The objectification of the world D01 0300 1 of spirit in popular superstition had certainly gone D01 0300 9 far beyond what the experience of spirit could justify D01 0310 6 or support. Science is fully competent to deal with D01 0320 4 any element of experience which arises from an object D01 0330 1 in space and time. When, therefore, it turned its attention D01 0330 11 to the concrete entities with which popular imagination D01 0340 7 had peopled the world of spirit, these entities soon D01 0350 6 lost whatever status they had enjoyed as actual elements D01 0360 4 of external reality. In doing so science has unquestionably D01 0370 1 cleared up widespread misconceptions, removed extraneous D01 0380 1 and illusory sources of fear, and dispelled many undesirable D01 0380 10 popular superstitions. There have been, indeed, many D01 0390 7 important and valuable gains from the development of D01 0400 5 our present scientific view of the world for which D01 0410 3 we may be rightly grateful. D01 0410 8 All this has not, however, been an unmixed blessing. D01 0420 5 The scientific debunking of the spirit world has been D01 0430 3 in a way too successful and too thorough. The house D01 0430 13 has been swept so clean that contemporary man has been D01 0440 10 left with no means, or at best with wholly inadequate D01 0450 7 means, for dealing with his experience of spirit. Although D01 0460 4 the particular form of conceptualization which popular D01 0470 2 imagination had made in response to the experience D01 0470 10 of spirit was undoubtedly defective, the raw experience D01 0480 7 itself which led to such excesses remains with us as D01 0490 6 vividly as ever. We simply find ourselves in the position D01 0500 4 of having no means for inquiring into the structure D01 0510 1 and meaning of this range of our experience. There D01 0510 10 is no framework or structure of thought with respect D01 0520 7 to which we can organize it and no part of reality, D01 0530 3 as we know and apprehend it, with respect to which D01 0530 13 we can refer this experience. Science has simply left D01 0540 9 us helpless and powerless in this important sector D01 0550 5 of our lives. D01 0550 8 The situation in which we find ourselves is brought D01 0560 7 out with dramatic force in Arthur Miller's play The D01 0570 4 Crucible, which deals with the Salem witch trials. D01 0580 2 As the play opens the audience is introduced to the D01 0580 12 community of Salem in Puritan America at the end of D01 0590 10 the eighteenth century. Aside from a quaint concern D01 0600 6 with witches and devils which provides the immediate D01 0610 3 problem in the opening scene, it is a quite normal D01 0610 13 community. The conversation of the characters creates D01 0620 7 an atmosphere suggesting the usual mixture of pleasures, D01 0630 6 foibles, irritations, and concerns which would characterize D01 0640 4 the common life of a normal village in any age. There D01 0650 3 is no occasion to feel uneasy or disturbed about these D01 0650 13 people. Instead, the audience can sit back at ease D01 0660 9 and, from the perspective of an enlightened time which D01 0670 6 no longer believes in such things, enjoy the dead seriousness D01 0680 5 with which the characters in the play take the witches D01 0690 3 and devils which are under discussion. A teenage girl, D01 0690 12 Abigail Williams, is being sharply questioned by her D01 0700 8 minister uncle, the Reverend Samuel Parris, about a D01 0710 7 wild night affair in the woods in which she and some D01 0720 6 other girls had seemed to have had contact with these D01 0730 2 evil beings. For all involved in this discussion the D01 0730 11 devil is a real entity who can really be confronted D01 0740 9 in the woods on a dark night, the demon world is populated D01 0750 6 with real creatures, and witches actually can be seen D01 0760 4 flying through the air. D01 0760 8 As the play unfolds, however, the audience is subtly D01 0770 5 brought into the grip of an awful evil which grows D01 0780 3 with ominously gathering power and soon engulfs the D01 0780 11 community. Everyone in Salem, saint and sinner alike, D01 0790 8 is swept up by it. It is like a mysterious epidemic D01 0800 7 which, starting first with Abigail and Parris, spreads D01 0810 4 inexorably with a dreadfully growing virulence through D01 0820 1 the whole town until all have been infected by it. D01 0820 11 It grows terribly and unavoidably in power and leaves D01 0830 7 in its wake a trail of misery, moral disintegration, D01 0840 3 and destruction. The audience leaves the play under D01 0850 2 a spell, It is the kind of spell which the exposure D01 0850 13 to spirit in its living active manifestation always D01 0860 7 evokes. D01 0860 8 If one asks about this play, what it is that comes D01 0870 9 upon this community and works within it with such terrible D01 0880 6 power, there is no better answer to give than "spirit". D01 0890 3 This is not to attempt to say what spirit is, but only D01 0900 2 to employ a commonly used word to designate or simply D01 0900 12 identify a common experience. In the end the good man, D01 0910 9 John Proctor, expresses what the audience has already D01 0920 6 come to feel when he says, "A fire, a fire is burning! D01 0930 5 I hear the boot of Lucifer, I see his filthy face"! D01 0940 2 The tragic irony of the play is that the very belief D01 0940 13 in and concern with a devil who could be met in the D01 0950 11 woods and combatted with formulae set out in books D01 0960 6 was the very thing that prevented them from detecting D01 0970 2 the real devil when he came among them. We marvel at D01 0970 13 their blindness for not seeing this. Yet are not we D01 0980 10 of the mid-twentieth century, who rightly do not believe D01 0990 7 there is any such "thing" as the devil, just as bad D01 1000 5 off as they- only in a different way? In our disbelief D01 1010 2 we think that we can no longer even use the word and D01 1010 14 so are unable to even name the elemental power which D01 1020 9 is so vividly real in this play. We are left helpless D01 1030 7 to cope with it because we do not dare speak of it D01 1040 4 as anything real for fear that to do so would imply D01 1040 15 a commitment to that which has already been discredited D01 1050 8 and proved false. D01 1060 1 Even Mr& Miller himself seems uncertain on this D01 1060 9 score. In a long commentary which he has inserted in D01 1070 9 the published text of the first act of the play, he D01 1080 7 says at one point: "However, that experience never D01 1090 2 raised a doubt in his mind as to the reality of the D01 1090 14 underworld or the existence of Lucifer's many-faced D01 1100 8 lieutenants. And his belief is not to his discredit. D01 1110 7 Better minds than Hale's were- and still are- convinced D01 1120 5 that there is a society of spirits beyond our ken". D01 1130 3 (page 33) On the other hand, a little later on he says: D01 1140 1 "Since 1692 a great but superficial change has wiped D01 1140 10 out God's beard and the Devil's horns, but the world D01 1150 9 is still gripped between two diametrically opposed D01 1160 4 absolutes. The concept of unity, in which positive D01 1170 2 and negative are attributes of the same force, in which D01 1170 12 good and evil are relative, ever-changing, and always D01 1180 9 joined to the same phenomenon- such a concept is still D01 1190 8 reserved to the physical sciences and to the few who D01 1200 6 have grasped the history of ideas **h. When we see D01 1210 1 the steady and methodical inculcation into humanity D01 1210 8 of the idea of man's worthlessness- until redeemed- D01 1220 3 the necessity of the Devil may become evident as a D01 1230 5 weapon, a weapon designed and used time and time again D01 1240 2 in every age to whip men into a surrender to a particular D01 1240 14 church or church-state". (page 34) D01 1250 6 Apparently he does not intend that those who read D01 1260 5 or view this play should think of the devil as being D01 1270 1 actually real. Yet such is the dramatic power of his D01 1270 11 writing that the audience is nevertheless left in the D01 1280 8 grip of the terrible power and potency of that which D01 1290 5 came over Salem. It casts a spell upon them so that D01 1300 3 they leave with a feeling of having been in the mysterious D01 1300 14 presence of an evil power. It is not enough in accounting D01 1310 11 for this feeling to analyze it into the wickedness D01 1320 7 of individual people added together to produce a cumulative D01 1330 5 effect. For this does not account for the integral, D01 1340 2 elemental power of that which grows with abounding D01 1340 10 vigor as the play unfolds, nor does it explain the D01 1350 9 strange numinous sense of presentness which comes over D01 1360 4 those who watch the play like a spell. The reality D01 1370 2 of spirit emerges in this play in spite of the author's D01 1370 13 convictions to the contrary. D01 1380 4 #SPIRIT AND COMMUNITY# D01 1380 7 There is nothing in the whole range of human experience D01 1390 9 more widely known and universally felt than spirit. D01 1400 5 Apart from spirit there could be no community, for D01 1410 2 it is spirit which draws men into community and gives D01 1410 12 to any community its unity, cohesiveness, and permanence. D01 1420 7 Think, for example, of the spirit of the Marine Corps. D01 1430 8 Surely this is a reality we all acknowledge. We cannot, D01 1440 5 of course, assign it any substance. It is not material D01 1450 4 and is not a "thing" occupying space and time. Yet D01 1460 1 it exists and has an objective reality which can be D01 1460 11 experienced and known. So it is too with many other D01 1470 9 spirits which we all know: the spirit of Nazism or D01 1480 5 Communism, school spirit, the spirit of a street corner D01 1490 2 gang or a football team, the spirit of Rotary or the D01 1490 13 Ku Klux Klan. Every community, if it is alive has a D01 1500 10 spirit, and that spirit is the center of its unity D01 1510 7 and identity. D01 1510 9 In searching for clues which might lead us to a D01 1520 7 fresh apprehension of the reality of spirit, the close D01 1530 3 connection between spirit and community is likely to D01 1530 11 prove the most fruitful. For it is primarily in community D01 1540 10 that we know and experience spirit. It is spirit which D01 1550 7 gives life to a community and causes it to cohere. D01 1560 5 It is the spirit which is the source of a community's D01 1570 1 drawing power by means of which others are drawn into D01 1570 11 it from the world outside so that the community grows D01 1580 9 and prospers. Yet the spirit which lives in community D01 1590 6 is not identical with the community. The idea of community D01 1600 5 and the idea of spirit are two distinct and separable D01 1610 1 ideas. D01 1610 2 One characteristic of the spirit in community is D01 1620 1 its givenness. The members of the community do not D01 1620 10 create the spirit but rather find it present and waiting D01 1630 8 for them. It is for them a given which they and they D01 1640 5 alone possess. The spirit of the Marine Corps was present D01 1650 3 and operative before any of the present members of D01 1650 12 it came into it. It is they, of course, who keep it D01 1660 11 alive and preserve it so the same spirit will continue D01 1670 7 to be present in the Corps for future recruits to find D01 1680 4 as they come into it. D02 0010 1 If the content of faith is to be presented today in D02 0010 12 a form that can be "understanded of the people"- and D02 0020 6 this, it must not be forgotten, is one of the goals D02 0030 6 of the perennial theological task- there is no other D02 0040 3 choice but to abandon completely a mythological manner D02 0040 11 of representation. D02 0050 1 This does not mean that mythological language as D02 0060 1 such can no longer be used in theology and preaching. D02 0060 11 The absurd notion that demythologization entails the D02 0070 5 expurgation of all mythological concepts completely D02 0080 3 misrepresents Bultmann's intention. His point is not D02 0090 3 that mythology may not be used, but that it may no D02 0090 14 longer be regarded as the only or even the most appropriate D02 0100 9 conceptuality for expressing the Christian kerygma. D02 0110 4 When we say that a mythological mode of thought must D02 0120 4 be completely abandoned, we mean it must be abandoned D02 0130 1 as the sole or proper means for presenting the Christian D02 0130 11 understanding of existence. Mythological concepts may D02 0140 6 by all means still be used, but they can be used responsibly D02 0150 7 only as "symbols" or "ciphers", that is, only if they D02 0160 6 are also constantly interpreted in nonmythological D02 0170 1 (or existential) terms. D02 0170 4 The statement is often made that when Bultmann argues D02 0180 5 in this way, he "overestimates the intellectual stumbling-block D02 0190 3 which myth is supposed to put in the way of accepting D02 0200 1 the Christian faith". But this statement is completely D02 0200 9 unconvincing. If Bultmann's own definition of myth D02 0210 7 is strictly adhered to (and it is interesting that D02 0220 7 this is almost never done by those who make such pronouncements), D02 0230 4 the evidence is overwhelming that he does not at all D02 0240 4 exaggerate the extent to which the mythological concepts D02 0240 12 of traditional theology have become incredible and D02 0250 7 irrelevant. Nor is it necessary to look for such evidence D02 0260 8 in the great urban centers of our culture that are D02 0270 4 admittedly almost entirely secularized and so profoundly D02 0280 1 estranged from the conventional forms in which the D02 0280 9 gospel has been communicated. On the contrary, even D02 0290 6 in the heart of "the Bible belt" itself, as can be D02 0300 6 attested by any one who is called to work there, the D02 0310 2 industrial and technological revolutions have long D02 0310 8 been under way, together with the corresponding changes D02 0320 7 in man's picture of himself and his world. D02 0330 4 In fact, it is in just such a situation that the D02 0340 3 profundity of Bultmann's argument is disclosed. Although D02 0350 1 the theological forms of the past continue to exist D02 0350 10 in a way they do not in a more secularized situation, D02 0360 7 the striking thing is the rapidity with which they D02 0370 4 are being reduced to a marginal existence. This is D02 0380 1 especially in evidence among the present generation D02 0380 8 of the suburban middle class. Time and again in counseling D02 0390 7 and teaching, one encounters members of this group D02 0400 5 whose attempts to bring into some kind of unity the D02 0410 2 insubstantial mythologies of their "fundamentalist" D02 0410 7 heritage and the stubborn reality of the modern world D02 0420 9 are only too painfully obvious. D02 0430 1 The same thing is also evidenced by the extreme D02 0430 10 "culture-Protestantism" so often observed to characterize D02 0440 6 the preaching and teaching of the American churches. D02 0450 7 In the absence of a truly adequate conceptuality in D02 0460 3 which the gospel can be expressed, the unavoidable D02 0470 1 need to demythologize it makes use of whatever resources D02 0470 10 are at hand- and this usually means one or another D02 0480 8 of the various forms of "folk religion" current in D02 0490 5 the situation. This is not to say that the only explanation D02 0500 4 of the present infatuation with Norman Vincent Peale's D02 0510 2 "cult of reassurance" or the other types of a purely D02 0520 1 cultural Christianity is the ever-present need for D02 0520 9 a demythologized gospel. But it is to say that this D02 0530 9 need is far more important for such infatuation than D02 0540 3 most of the pundits seem to have suspected. D02 0550 1 However, even if the latent demand for demythologization D02 0550 9 is not nearly as widespread as we are claiming, at D02 0560 8 least among the cultured elements of the population D02 0570 4 there tends to be an almost complete indifference to D02 0580 2 the church and its traditional message of sin and grace. D02 0580 12 To be sure, when this is pointed out, a common response D02 0590 10 among certain churchmen is to fulminate about "the D02 0600 6 little flock" and "the great crowd" and to take solace D02 0610 5 from Paul's castigation of the "wisdom of the wise" D02 0620 3 in the opening chapter of First Corinthians. But can D02 0630 1 we any longer afford the luxury of such smug indigation? D02 0630 11 Can the church risk assuming that the "folly" of men D02 0640 8 is as dear to God as their "wisdom", or, as is also D02 0650 6 commonly implied, that "the foolishness of God" and D02 0660 4 "the foolishness of men" are simply two ways of talking D02 0670 3 about the same thing? Can we continue to alienate precisely D02 0680 1 those whose gifts we so desperately need and apart D02 0680 10 from whose co-operation our mission in the world must D02 0690 7 become increasingly precarious? D02 0700 1 There is an ancient and venerable tradition in the D02 0700 10 church (which derives, however, from the heritage of D02 0710 7 the Greeks rather than from the Bible) that God is D02 0720 6 completely independent of his creation and so has no D02 0730 4 need of men for accomplishing his work in the world. D02 0730 14 by analogy, the church also has been regarded as entirely D02 0740 9 independent of the "world" in the sense of requiring D02 0750 7 nothing from it in order to be the church. But, as D02 0760 5 Scripture everywhere reminds us, God does have need D02 0770 3 of his creatures, and the church, a fortiori, can ill D02 0770 13 afford to do without the talents with which the world, D02 0780 10 by God's providence, presents it. D02 0790 3 And yet this is exactly the risk we run when we D02 0800 2 assume, as we too often do, that we can continue to D02 0800 13 preach the gospel in a form that makes it seem incredible D02 0810 9 and irrelevant to cultured men. Until we translate D02 0820 5 this gospel into a language that enlightened men today D02 0830 3 can understand, we are depriving ourselves of the very D02 0830 12 resources on which the continued success of our witness D02 0840 9 most certainly depends. D02 0850 1 In arguing in this way, we are obviously taking D02 0850 10 for granted that a demythologized restatement of the D02 0860 7 kerygma can be achieved; and that we firmly believe D02 0870 6 this will presently become evident when we set forth D02 0880 4 reasons to justify such a conviction. But the main D02 0880 13 point here is that even if such a restatement were D02 0890 10 not possible, the demand to demythologize the kerygma D02 0900 6 would still be unavoidable. D02 0910 1 This is what we mean when we say this demand must D02 0910 11 be accepted without condition. If to be a Christian D02 0920 7 means to say yes where I otherwise say no, or where D02 0930 5 I do not have the right to say anything at all, then D02 0940 1 my only choice is to refuse to be a Christian. Expressed D02 0940 12 differently: if the price for becoming a faithful follower D02 0950 9 of Jesus Christ is some form of self-destruction, whether D02 0960 8 of the body or of the mind- sacrificium corporis, sacrificium D02 0970 6 intellectus- then there is no alternative but that D02 0980 5 the price remain unpaid. D02 0980 9 This must be stressed because it is absolutely essential D02 0990 7 to the argument of this concluding chapter. Modern D02 1000 3 man, as Dietrich Bonhoeffer has told us, has "come D02 1010 2 of age"; and though this process by no means represents D02 1020 1 an unambiguous gain and is, in fact, marked by the D02 1020 11 estrangement from the depths that seems to be the cost D02 1030 9 of human maturation, it is still a positive step forward; D02 1040 5 and those of us who so richly benefit from it should D02 1050 3 be the last to despise it. In any event, it is an irreversible D02 1060 1 step, and if we are at all honest with ourselves, we D02 1060 12 will know we have no other alternative than to live D02 1070 8 in the world in which God has seen fit to place us. D02 1080 6 To say this, of course, is to take up a position D02 1090 2 on one side of a controversy going on now for some D02 1090 13 two hundred years, or, at any rate, since the beginning D02 1100 9 of the distinctively modern period in theological thought. D02 1110 5 We have aligned ourselves with that "liberal" tradition D02 1120 3 in Protestant Christianity that counts among the great D02 1130 3 names in its history those of Schleiermacher, Ritschl, D02 1140 1 Herrmann, Harnack, and Troeltsch, and more recently, D02 1140 8 Schweitzer and the early Barth and, in part at least, D02 1150 9 Bultmann. It is to this same tradition that most of D02 1160 5 the creative figures in the last century and a half D02 1170 3 of American theology also belong. For we must number D02 1170 12 here not only the names of Bushnell, Clarke, and Rauschenbusch, D02 1180 9 not to mention those of "the Chicago School" and Macintosh, D02 1190 8 but those of the brothers Niebuhr and (if America may D02 1200 8 claim him!) Tillich as well. Finally, we may also mention D02 1210 7 the several members of the self-consciously "neoliberal" D02 1220 2 movement that developed at the University of Chicago D02 1230 3 and is heavily indebted philosophically to the creative D02 1230 11 work of Alfred North Whitehead. D02 1240 5 What makes this long and diverse tradition essentially D02 1250 3 one is that those who have belonged to it have been D02 1260 3 profoundly in earnest about being modern men in a distinctively D02 1270 1 modern world. Although they have also been concerned D02 1270 9 to stand squarely within the tradition of the apostolic D02 1280 7 church, they have exhibited no willingness whatever D02 1290 4 to sacrifice their modernity to their Christianity. D02 1300 1 They have insisted, rather, on living fully and completely D02 1310 1 within modern culture and, so far from considering D02 1310 9 this treason to God, have looked upon it as the only D02 1320 8 way they could be faithful to him. D02 1330 1 When we say, then, that today, in our situation, D02 1330 10 the demand for demythologization must be accepted without D02 1340 6 condition, we are simply saying that at least this D02 1350 6 much of the liberal tradition is an enduring achievement. D02 1360 2 However much we may have to criticize liberal theology's D02 1370 1 constructive formulations, the theology we ourselves D02 1370 7 must strive to formulate can only go beyond liberalism, D02 1380 8 not behind it. D02 1390 1 In affirming this we have already taken the decisive D02 1390 10 step in breaking the deadlock into which Bultmann's D02 1400 6 attempt to formulate such a theology has led. For we D02 1410 6 have said, in effect, that of the two alternatives D02 1420 1 to his position variously represented by the other D02 1420 9 participants in the demythologizing discussion, only D02 1430 6 one is really an alternative. If the demand for demythologization D02 1440 6 is unavoidable and so must be accepted by theology D02 1460 3 unconditionally, the position of the "right" is clearly D02 1470 2 untenable. Whereas Bultmann's "center" position is D02 1470 8 structurally inconsistent and is therefore indefensible D02 1480 6 on formal grounds alone, the general position of the D02 1490 7 "right", as represented, say, by Karl Barth, involves D02 1500 5 the rejection or at least qualification of the demand D02 1510 3 for demythologization and so is invalidated on the D02 1510 11 material grounds we have just considered. D02 1520 6 It follows, then, provided the possibilities have D02 1530 4 been exhausted, that the only real alternative is the D02 1540 3 general viewpoint of the "left", which has been represented D02 1550 1 on the Continent by Fritz Buri and, to some extent D02 1550 11 at least, is found in much that is significant in American D02 1560 10 and English theology. D02 1570 1 In order to make the implications of our position D02 1570 10 as clear as possible, we may develop this argument D02 1580 8 at greater length. D02 1580 11 We may show, first, that there cannot possibly be D02 1590 9 an alternative other than the three typically represented D02 1600 6 by Bultmann, Barth, and Buri. To do this, it is sufficient D02 1610 7 to point out that if the principle in terms of which D02 1620 3 alternatives are to be conceived is such as to exclude D02 1620 13 more than two, then the question of a "third" possibility D02 1630 10 is a meaningless question. Thus, if what is at issue D02 1640 8 is whether "All ~S is ~P", it is indifferent whether D02 1650 7 "Some ~S is not ~P" or "No ~S is ~P", since in either D02 1660 9 case the judgment in question is false. Hence, if what D02 1670 6 is in question is whether in a given theology myth D02 1680 2 is or is not completely rejected, it is unimportant D02 1680 11 whether only a little bit of myth or a considerable D02 1690 10 quantity is accepted; for, in either event, the first D02 1700 7 possibility is excluded. Therefore, the only conceivable D02 1710 4 alternatives are those represented, on the one hand, D02 1720 1 by the two at least apparently self-consistent but D02 1720 10 mutually exclusive positions of Buri and Barth and, D02 1730 7 on the other hand, by the third but really pseudo position D02 1740 5 (analogous to a round square) of Bultmann. D02 1750 1 A second point requires more extended comment. It D02 1750 9 will be recalled from the discussion in Section 7 that D02 1760 8 the position of the "right", as represented by Barth, D02 1770 5 rests on the following thesis: The only tenable alternative D02 1780 4 to Bultmann's position is a theology that (1) rejects D02 1790 3 or at least qualifies his unconditioned demand for D02 1790 11 demythologization and existential interpretation; (2) D02 1800 5 accepts instead a special biblical hermeneutics or D02 1810 5 method of interpretation; and (3) in so doing, frees D02 1820 5 itself to give appropriate emphasis to the event Jesus D02 1830 1 Christ by means of statements that, from Bultmann's D02 1830 9 point of view, are mythological. D03 0010 1 ONE HUNDRED years ago there existed in England the D03 0010 10 Association for the Promotion of the Unity of Christendom. D03 0020 9 Representing as it did the efforts of only unauthorized D03 0030 9 individuals of the Roman and Anglican Churches, and D03 0040 5 urging a communion of prayer unacceptable to Rome, D03 0050 3 this association produced little fruit, and, in fact, D03 0050 11 was condemned by the Holy Office in 1864. D03 0060 8 Now again in 1961, in England, there is perhaps D03 0070 5 nothing in the religious sphere so popularly discussed D03 0080 2 as Christian unity. The Church Unity Octave, January D03 0090 1 18-25, was enthusiastically devoted to prayer and discussion D03 0090 10 by the various churches. Many people seem hopeful, D03 0100 6 yet it is difficult to predict whether or not there D03 0110 5 will be any more real attainment of Christian unity D03 0120 2 in 1961 than there was in 1861. But it must be readily D03 0120 14 seen that the religious picture in England has so greatly D03 0130 10 changed during these hundred years as to engender hope, D03 0140 7 at least on the Catholic side. For the "tide is well D03 0150 6 on the turn", as the London Catholic weekly Universe D03 0160 2 has written. D03 0160 4 I came to England last summer to do research on D03 0170 4 the unpublished letters of Cardinal Newman. As an American D03 0180 2 Catholic of Irish ancestry, I came with certain preconceptions D03 0190 1 and expectations; being intellectually influenced by D03 0190 7 Newman and the general 19th-century literature of England, D03 0200 9 I knew only a Protestant-dominated country. Since arriving D03 0210 4 here, however, I have formed a far different religious D03 0220 5 picture of present-day England. In representing part D03 0230 2 of this new picture, I will be recounting some of my D03 0240 1 own personal experiences, reactions and judgments; D03 0240 7 but my primary aim is to transcribe what Englishmen D03 0250 6 themselves are saying and writing and implying about D03 0260 4 the Roman and Anglican Churches and about the present D03 0261 2 religious state of England. D03 0270 4 Since the Protestant clergy for the most part wear D03 0280 4 gray or some variant from the wholly black suit, my D03 0280 14 Roman collar and black garb usually identify me in D03 0290 9 England as a Roman Catholic cleric. In any case, I D03 0300 7 have always been treated with the utmost courtesy by D03 0310 4 Englishmen, even in Devonshire and Cornwall, where D03 0320 1 anti-Catholic feeling has supposedly existed the strongest D03 0320 9 and longest. D03 0330 1 Nowhere have I seen public expression of anti-Catholicism. D03 0340 1 On my first Guy Fawkes Day here, I found Catholics D03 0340 11 as well as non-Catholics celebrating with the traditional D03 0350 8 fireworks and bonfires, and was told that most Englishmen D03 0360 7 either do not know or are not concerned with the historical D03 0370 5 significance of the day. A Birmingham newspaper printed D03 0380 3 in a column for children an article entitled "The True D03 0390 2 Story of Guy Fawkes", which began: D03 0390 8 "When you pile your "guy" on the bonfire tomorrow D03 0410 6 night, I wonder how much of the true story of Guy Fawkes D03 0420 6 you will remember? In the 355 years since the first D03 0430 3 Guy Fawkes Night, much of the story has been forgotten, D03 0440 1 so here is a reminder". The article proceeded to give D03 0440 11 an inaccurate account of a catholic plot to kill King D03 0450 9 James /1,. D03 0450 11 ## D03 0450 12 IN SPITE OF the increase in numbers and prestige brought D03 0460 10 about by the conversions of Newman and other Tractarians D03 0470 7 of the 1840's and 1850's, the Catholic segment of England D03 0480 6 one hundred years ago was a very small one (four per D03 0490 5 cent, or 800,000) which did not enjoy a gracious hearing D03 0500 2 from the general public. The return of the Catholic D03 0500 11 hierarchy in 1850 was looked upon with indignant disapprobation D03 0510 9 and, in fact, was charged with being a gesture of disloyalty. D03 0520 9 In 1864 Newman professedly had to write his Apologia D03 0530 6 with his keenest feelings in order to be believed and D03 0540 6 to command a fair hearing from English readers. D03 0560 1 Now, in 1961, the Catholic population of England D03 0560 9 is still quite small (ten per cent, or 5 million); D03 0570 9 yet it represents a very considerable percentage of D03 0580 4 the churchgoing population. A Protestant woman marveled D03 0590 3 to me over the large crowds going in and out of the D03 0590 15 Birmingham Oratory (Catholic) Church on Sunday mornings. D03 0600 7 She found this a marvel because, as she said, only D03 0610 9 six per cent of English people are churchgoers. She D03 0620 4 may not have been exact on this number, but others D03 0630 2 here feel quite certain that the percentage would be D03 0630 11 less than ten. From many sides come remarks that Protestant D03 0640 9 churches are badly attended and the large medieval D03 0650 6 cathedrals look all but empty during services. A Catholic D03 0660 4 priest recently recounted how in the chapel of a large D03 0670 3 city university, following Anglican evensong, at which D03 0670 10 there was a congregation of twelve, he celebrated Mass D03 0680 9 before more than a hundred. D03 0690 2 The Protestants themselves are the first to admit D03 0690 10 the great falling off in effective membership in their D03 0700 9 churches. According to a newspaper report of the 1961 D03 0710 8 statistics of the Church of England, the "total of D03 0720 4 confirmed members is 9,748,000, but only 2,887,671 D03 0730 1 are registered on the parochial church rolls", and D03 0730 9 "over 27 million people in England are baptized into D03 0740 7 the Church of England, but roughly only a tenth of D03 0750 6 them continue". An amazing article in the Manchester D03 0760 2 Guardian of last November, entitled "Fate of Redundant D03 0770 1 Churches", states than an Archbishops' Commission "reported D03 0780 1 last month that in the Church of England alone there D03 0780 11 are 790 churches which are redundant now, or will be D03 0790 9 in 20 years' time. A further 260 Anglican churches D03 0800 4 have been demolished since 1948". And in the last five D03 0810 5 years, the "Methodist chapel committee has authorized D03 0820 1 the demolition or, more often, the sale of 764 chapels". D03 0820 11 Most of these former churches are now used as warehouses, D03 0830 9 but "neither Anglicans nor Nonconformists object to D03 0840 4 selling churches to Roman Catholics", and have done D03 0850 4 so. D03 0850 5 While it must be said that these same Protestants D03 0860 2 have built some new churches during this period, and D03 0860 11 that religious population shifts have emptied churches, D03 0870 7 a principal reason for this phenomenon of redundancy D03 0880 6 is that fewer Protestants are going to church. It should D03 0890 6 be admitted, too, that there is a good percentage of D03 0900 3 lapsed or nonchurchgoing Catholics (one paper writes D03 0900 10 50 per cent). Still, it is clear from such reports, D03 0910 10 and apparently clear from the remarks of many people, D03 0920 7 that Protestants are decreasing and Catholics increasing. D03 0930 3 An Anglican clergyman in Oxford sadly but frankly D03 0940 3 acknowledged to me that this is true. A century ago, D03 0950 1 Newman saw that liberalism (what we now might call D03 0950 10 secularism) would gradually but definitely make its D03 0960 6 mark on English Protestantism, and that even high Anglicanism D03 0970 5 would someday no longer be a "serviceable breakwater D03 0980 2 against doctrinal errors more fundamental than its D03 0980 9 own". That day is perhaps today, 1961, and it seems D03 0990 10 no longer very meaningful to call England a "Protestant D03 1000 6 country". One of the ironies of the present crusade D03 1010 5 for Christian unity is that there are not, relatively D03 1020 1 speaking, many real Christians to unite. D03 1020 7 Many English Catholics are proud of their Catholicism D03 1030 7 and know that they are in a new ascendancy. The London D03 1040 7 Universe devoted its centenary issue last December D03 1050 3 8 to mapping out various aspects of Catholic progress D03 1060 1 during the last one hundred years. With traditional D03 1060 9 nationalistic spirit, some Englishmen claim that English D03 1070 6 Catholicism is Catholicism at its best. I have found D03 1080 7 myself saying with other foreigners here that English D03 1090 3 Catholics are good Catholics. It has been my experience D03 1100 1 to find as many men as women in church, and to hear D03 1100 13 almost everyone in church congregations reciting the D03 1110 6 Latin prayers and responses at Mass. D03 1120 3 They hope, of course, to reclaim the non-Catholic D03 1130 1 population to the Catholic faith, and at every Sunday D03 1130 10 Benediction they recite by heart the "Prayer for England": D03 1140 9 "O Blessed Virgin Mary, Mother of God and our most D03 1150 9 gentle queen and mother, look down in mercy upon England, D03 1160 7 thy "dowry", and upon us all who greatly hope and trust D03 1170 7 in thee **h. Intercede for our separated brethren, D03 1180 2 that with us in the one true fold they may be united D03 1180 14 to the chief Shepherd, the vicar of thy Son **h". A D03 1190 10 hymn often to be heard in Catholic churches is "Faith D03 1200 7 of our Fathers", which glories in England's ancient D03 1210 4 faith that endured persecution, and which proclaims: D03 1220 2 "Faith of our Fathers: Mary's prayers/Shall win our D03 1230 2 country back to thee". The English saints are widely D03 1230 11 venerated, quite naturally, and now there is great D03 1240 8 hope that the Forty Martyrs and Cardinal Newman will D03 1250 5 soon be canonized. D03 1250 8 Because they have kept the faith of their medieval D03 1260 8 fathers, English Catholics have always strongly resented D03 1270 4 the charge of being "un-English". I have not seen this D03 1280 5 charge made during my stay here, but apparently it D03 1290 1 is still in the air. For example, a writer in a recent D03 1290 13 number of The Queen hyperbolically states that "of D03 1300 6 the myriad imprecations the only one which the English D03 1310 6 Catholics really resent is the suggestion that they D03 1320 3 are 'un-English'". In this connection, it has been D03 1330 1 observed that the increasing number of Irish Catholics, D03 1330 9 priests and laity, in England, while certainly seen D03 1340 7 as good for Catholicism, is nevertheless a source of D03 1350 6 embarrassment for some of the more nationalistic English D03 1360 2 Catholics, especially when these Irishmen offer to D03 1360 9 remind their Christian brethren of this good. D03 1370 7 ## D03 1370 8 ONE OF THE more noteworthy changes that have taken D03 1380 7 place since the mid-19th century is the situation of D03 1390 5 Catholics at Oxford and Cambridge Universities. At D03 1400 2 Oxford one hundred years ago there were very few Catholics, D03 1410 1 partly because religious tests were removed only in D03 1410 9 1854. Moreover, for those few there was almost no ecclesiastical D03 1420 9 representation in the city to care for their religious D03 1430 7 needs. Now, not only are there considerably more laity D03 1440 3 as students and professors at Oxford, but there are D03 1450 2 also numerous houses of religious orders existing in D03 1450 10 respectable and friendly relations with the non-Catholic D03 1460 8 members of the University. Some Catholic priests lecture D03 1470 5 there; Catholic seminarians attend tutorials and row D03 1480 4 on the Cherwell with non-Catholic students. D03 1490 1 Further evidence that Roman Catholicism enjoys a D03 1490 8 more favorable position today than in 1861 is the respectful D03 1500 9 attention given to it in the mass media of England. D03 1510 7 The general tone of articles appearing in such important D03 1520 4 newspapers as the Manchester Guardian and the Sunday D03 1530 2 Observer implies a kindly recognition that the Catholic D03 1540 1 Church is now at least of equal stature in England D03 1540 11 with the Protestant churches. On successive Sundays D03 1550 5 during October, 1960, Paul Ferris (a non-Catholic) D03 1560 4 wrote articles in the Observer depicting clergymen D03 1570 2 of the Church of England, the Church of Rome and the D03 1570 13 Nonconformist Church. The Catholic priest, though somewhat D03 1580 7 superficially drawn, easily came out the best. There D03 1590 8 were many letters of strong protest against the portrait D03 1600 5 of the Anglican clergyman, who was indeed portrayed D03 1610 2 as a man not particularly concerned with religious D03 1610 10 matters and without really very much to do as clergyman. D03 1620 10 Such a series of articles was certainly never printed D03 1630 6 in the public press of mid-Victorian England. There D03 1640 3 was so much interest shown in this present-day venture D03 1650 2 that it was continued on B&B&C&, where comments were D03 1660 1 equally made by an Anglican parson, a Free Church minister D03 1660 11 and a Catholic priest. D03 1670 2 Catholic priests have frequently appeared on television D03 1680 2 programs, sometimes discussing the Christian faith D03 1680 8 on an equal footing with Protestant clergymen. A notable D03 1690 7 example of this was the discussion of Christian unity D03 1700 6 by the Catholic Archbishop of Liverpool, Dr& Heenan, D03 1710 3 and the Anglican Archbishop of York, Dr& Ramsey, recently D03 1720 3 appointed Archbishop of Canterbury. The good feeling D03 1730 2 which exists between these two important church figures D03 1730 10 is now well known in England. The Holy Sacrifice of D03 1740 9 the Mass with commentary has been televised several D03 1750 5 times in recent months. And it was interesting to observe D03 1760 4 that B&B&C&'s television film on Christmas Eve was D03 1770 3 The Bells of St& Mary's. D03 1770 8 Of course, the crowning event that has dramatically D03 1780 7 upset the traditional pattern of English religious D03 1790 4 history was the friendly visit paid by Dr& Fisher, D03 1800 2 then Anglican Archbishop of Canterbury, to the Vatican D03 1810 1 last December. It was the first time an English Primate D03 1810 11 has done this since the 14th century. English Catholics D03 1820 8 reacted to this event with moderate but real hope. D03 1830 6 Almost daily something is reported which feeds this D03 1840 4 Catholic hope in England: statistics of the increasing D03 1850 1 numbers of converts and Irish Catholic immigrants; D03 1850 8 news of a Protestant minister in Leamington who has D03 1860 8 offered to allow a Catholic priest to preach from his D03 1870 6 pulpit; a report that a Catholic nun had been requested D03 1880 4 to teach in a non-Catholic secondary school during D03 1890 1 the sickness of one of its masters; the startling statement D03 1890 11 in a respectable periodical that "Catholics, if the D03 1900 7 present system is still in operation, will constitute D03 1910 5 almost one-third of the House of Lords in the next D03 1920 4 generation"; a report that 200 Protestant clergymen D03 1930 1 and laity attended a votive Mass offered for Christian D03 1930 10 unity at a Catholic church in Slough during the Church D03 1940 9 Unity Octave. D04 0010 1 The death of a man is unique, and yet it is universal. D04 0010 13 The straight line would symbolize its uniqueness, the D04 0020 7 circle its universality. But how can one figure symbolize D04 0030 6 both? D04 0030 7 Christianity declares that in the life and death D04 0040 6 of Jesus Christ the unique and the universal concur. D04 0050 2 Perhaps no church father saw this concurrence of the D04 0050 11 unique and the universal as clearly, or formulated D04 0060 8 it as precisely, as Irenaeus. To be the Savior and D04 0070 6 the Lord, Jesus Christ has to be a historical individual D04 0080 2 with a biography all his own; he dare not be a cosmic D04 0090 1 aeon that swoops to earth for a while but never identifies D04 0090 12 itself with man's history. Yet this utterly individual D04 0100 8 historical person must also contain within himself D04 0110 6 the common history of mankind. His history is his alone, D04 0120 5 yet each man must recognize his own history in it. D04 0130 2 His death is his alone, yet each man can see his own D04 0130 14 death in the crucifixion of Jesus. Each man can identify D04 0140 8 himself with the history and the death of Jesus Christ D04 0150 7 because Jesus Christ has identified himself with human D04 0160 4 history and human death, coming as the head of a new D04 0170 2 humanity. Not a circle, then, nor a straight line, D04 0170 11 but a spiral represents the shape of death as Irenaeus D04 0180 8 sees it; for a spiral has motion as well as recurrence. D04 0190 6 As represented by a spiral, history may, in some sense, D04 0200 4 be said to repeat itself; yet each historical event D04 0210 1 remains unique. Christ is both unique and universal. D04 0210 9 The first turn of the spiral is the primeval history D04 0220 9 of humanity in Adam. As Origen interprets the end of D04 0230 6 history on the basis of its beginning, so Irenaeus D04 0240 3 portrays the story of Adam on the basis of the story D04 0240 14 of Christ. "Whence, then, comes the substance of the D04 0250 9 first man? From God's Will and Wisdom, and from virgin D04 0260 8 earth. For 'God had not rained', says the Scripture, D04 0270 6 before man was made, 'and there was no man to till D04 0280 6 the earth'. From this earth, then, while it was still D04 0290 2 virgin God took dust and fashioned the man, the beginning D04 0290 12 of humanity". Irenaeus does not regard Adam and Eve D04 0300 8 merely as private individuals, but as universal human D04 0310 6 beings, who were and are all of humanity. Adam and D04 0320 3 Eve were perfect, not in the sense that they possessed D04 0330 1 perfection, but in the sense that they were capable D04 0330 10 of development toward perfection. They were, in fact, D04 0340 7 children. Irenaeus does not claim pre-existence for D04 0350 5 the human soul; therefore there is no need for him, D04 0360 2 as there is for Origen, to identify existence itself D04 0360 11 with the fall. Existence is created and willed by God D04 0370 9 and is not the consequence of a pre-existent rebellion D04 0380 6 or of a cosmic descent from eternity into history. D04 0390 3 Historical existence is a created good. D04 0390 9 The biblical symbol for this affirmation is expressed D04 0400 7 in the words: "So God created man in his own image; D04 0410 8 in the similitude of God he created him". There are D04 0420 4 some passages in the writings of Irenaeus where the D04 0430 2 image of God and the similitude are sharply distinguished, D04 0430 11 so most notably in the statement: "If the [Holy] Spirit D04 0440 10 is absent from the soul, such a man is indeed of an D04 0450 11 animal nature; and, being left carnal, he will be an D04 0460 7 imperfect being, possessing the image [of God] in his D04 0470 4 formation, but not receiving the similitude [of God] D04 0480 1 through the Spirit". Thus the image of God is that D04 0480 11 which makes a man a man and not an oyster; the similitude D04 0490 11 of God, by contrast, is that which makes a man a child D04 0500 9 of God and not merely a rational creature. Recent research D04 0510 3 on Irenaeus, however, makes it evident that he does D04 0520 3 not consistently maintain this distinction. He does D04 0520 10 not mean to say that Adam lost the similitude of God D04 0530 10 and his immortality through the fall; for he was created D04 0540 7 not exactly immortal, nor yet exactly mortal, but capable D04 0550 4 of immortality as well as of mortality. D04 0560 1 Therefore Irenaeus describes man's creation as follows: D04 0570 1 "So that the man should not have thoughts of grandeur, D04 0570 11 and become lifted up, as if he had no lord, because D04 0580 9 of the dominion that had been given to him, and the D04 0590 6 freedom, fall into sin against God his Creator, overstepping D04 0600 2 his bounds, and take up an attitude of self-conceited D04 0600 12 arrogance towards God, a law was given him by God, D04 0610 10 that he might know that he had for lord the lord of D04 0620 9 all. And He laid down for him certain conditions: so D04 0630 3 that, if he kept the command of God, then he would D04 0640 1 always remain as he was, that is, immortal; but if D04 0640 11 he did not, he would become mortal, melting into earth, D04 0650 7 whence his frame had been taken". These conditions D04 0660 3 man did not keep, and thus he became mortal; yet he D04 0670 3 did not stop being human as a result. There is no justification D04 0680 1 for systematizing the random statements of Irenaeus D04 0680 8 about the image of God beyond this, nor for reading D04 0690 8 into his imprecise usage the later theological distinction D04 0700 4 between the image of God (humanity) and the similitude D04 0710 3 of God (immortality). D04 0710 6 Man was created with the capacity for immortality, D04 0720 4 but the devil's promise of immortality in exchange D04 0730 3 for disobedience cost Adam his immortality. He was, D04 0730 11 in the words of Irenaeus, "beguiled by another under D04 0740 8 the pretext of immortality". The true way to immortality D04 0750 6 lay through obedience, but man did not believe this. D04 0760 5 "Eve was disobedient; for she did not obey when D04 0770 4 as yet she was a virgin. And even as she, having indeed D04 0780 1 a husband, Adam, but being nevertheless as yet a virgin D04 0780 11 **h, having become disobedient, was made the cause D04 0790 7 of death, both to herself and to the entire human race; D04 0800 6 so also did Mary, having a man betrothed [to her], D04 0810 3 and being nevertheless a virgin, by yielding obedience, D04 0810 11 become the cause of salvation, both to herself and D04 0820 9 the whole human race". Because he interprets the primitive D04 0830 6 state of man as one of mere potentiality or capacity D04 0840 4 and believes that Adam and Eve were created as children, D04 0850 3 Irenaeus often seems inclined to extenuate their disobedience D04 0860 1 as being "due, no doubt, to carelessness, but still D04 0860 10 wicked". His interpretation of the beginning on the D04 0870 8 basis of the end prompts him to draw these parallels D04 0880 6 between the Virgin Eve and the Virgin Mary. That parallelism D04 0890 4 affects his picture of man's disobedience too; for D04 0900 2 as it was Christ, the Word of God, who came to rescue D04 0900 14 man, so it was disobedience to the word of God in the D04 0910 12 beginning that brought death into the world, and all D04 0920 7 our woe. D04 0920 9 With this act of disobedience, and not with the D04 0930 5 inception of his individual existence, man began the D04 0940 3 downward circuit on the spiral of history, descending D04 0940 11 from the created capacity for immortality to an inescapable D04 0950 9 mortality. At the nadir of that circuit is death. "Along D04 0960 9 with the fruit they did also fall under the power of D04 0970 7 death, because they did eat in disobedience; and disobedience D04 0980 3 to God entails death. Wherefore, as they became forfeit D04 0990 2 to death, from that [moment] they were handed over D04 0990 11 to it". This leads Irenaeus to the somewhat startling D04 1000 8 notion that Adam and Eve died on the same day that D04 1010 9 they disobeyed, namely, on a Friday, as a parallel D04 1020 4 to the death of Christ on Good Friday; he sees a parallel D04 1030 3 also to the Jewish day of preparation for the Sabbath. D04 1030 13 In any case, though they had been promised immortality D04 1040 9 if they ate of the tree, they obtained mortality instead. D04 1050 7 The wages of sin is death. Man's life, originally shaped D04 1060 5 for immortality and for communion with God, must now D04 1070 4 be conformed to the shape of death. D04 1070 11 Nevertheless, even at the nadir of the circuit the D04 1080 9 spiral of history belongs to God, and he still rules. D04 1090 7 Even death, therefore, has a providential as well as D04 1100 4 a punitive function. D04 1100 7 "Wherefore also He [God] drove him [man] out of D04 1110 6 Paradise, and removed him far from the tree of life, D04 1120 3 not because He envied him the tree of life, as some D04 1120 14 venture to assert, but because He pitied him, [and D04 1130 9 did not desire] that he should continue a sinner for D04 1140 7 ever, nor that the sin which surrounded him should D04 1150 3 be immortal, and evil interminable and irremediable. D04 1150 10 But He set a bound to his [state of] sin, by interposing D04 1160 12 death, and thus causing sin to cease, putting an end D04 1170 8 to it by the dissolution of the flesh, which should D04 1180 4 take place in the earth, so that man, ceasing at length D04 1190 2 to live in sin, and dying to it, might live to God". D04 1190 14 This idea, which occurs in both Tatian and Cyprian, D04 1200 9 fits especially well into the scheme of Irenaeus' theology; D04 1210 7 for it prepares the way for the passage from life through D04 1220 6 death to life that is achieved in Christ. As man can D04 1230 4 live only by dying, so it was only by his dying that D04 1240 1 Christ could bring many to life. D04 1240 7 It is probably fair to say that the idea of death D04 1250 6 is more profound in Irenaeus than the idea of sin is. D04 1260 3 This applies to his picture of Adam. It is borne out D04 1260 14 also by the absence of any developed theory about how D04 1270 10 sin passes from one generation to the next. It becomes D04 1280 6 most evident in his description of Christ as the second D04 1290 5 Adam, who does indeed come to destroy sin, but whose D04 1300 2 work culminates in the achievement of immortality. D04 1300 9 This emphasis upon death rather than sin as man's fundamental D04 1310 9 problem Irenaeus shares with many early theologians, D04 1320 6 especially the Greek-speaking ones. They speak of the D04 1330 5 work of Christ as the bestowal of incorruptibility, D04 1340 1 which can mean (though it does not have to mean) deliverance D04 1340 12 from time and history. D04 1350 4 Death reminds man of his sin, but it reminds him D04 1360 2 also of his transience. It represents a punishment D04 1360 10 that he knows he deserves, but it also symbolizes most D04 1370 8 dramatically that he lives his life within the process D04 1380 6 of time. These two aspects of death cannot be successfully D04 1390 3 separated, but they dare not be confused or identified. D04 1400 1 The repeated efforts in Christian history to describe D04 1400 9 death as altogether the consequence of human sin show D04 1410 8 that these two aspects of death cannot be separated. D04 1420 5 Such efforts almost always find themselves compelled D04 1430 2 to ask whether Adam was created capable of growing D04 1430 11 old and then older and then still older, in short, D04 1440 9 whether Adam's life was intended to be part of the D04 1450 7 process of time. If it was, then it must have been D04 1460 3 God's intention to translate him at a certain point D04 1460 12 from time to eternity. One night, so some of these D04 1470 10 theories run, Adam would have fallen asleep, much as D04 1480 6 he fell asleep for the creation of Eve; and thus he D04 1490 4 would have been carried over into the life eternal. D04 1490 13 The embarrassment of these theories over the naturalness D04 1500 8 of death is an illustration of the thesis that death D04 1510 7 cannot be only a punishment, for some termination seems D04 1520 4 necessary in a life that is lived within the natural D04 1530 2 order of time and change. D04 1530 7 On the other hand, Christian faith knows that death D04 1540 5 is more than the natural termination of temporal existence. D04 1550 2 It is the wages of sin, and its sting is the law. If D04 1570 1 this aspect of death as punishment is not distinguished D04 1570 10 from the idea of death as natural termination, the D04 1580 7 conclusion seems inevitable that temporal existence D04 1590 3 itself is a form of punishment rather than the state D04 1600 1 into which man is put by the will of the Creator. This D04 1600 13 seems to have been the conclusion to which Origen was D04 1610 8 forced. If death receives more than its share of attention D04 1620 7 from the theologian and if sin receives less than its D04 1630 4 share, the gift of the life eternal through Christ D04 1640 1 begins to look like the divinely appointed means of D04 1640 10 rescue from temporal, i&e&, created, existence. Such D04 1650 5 an interpretation of death radically alters the Christian D04 1660 4 view of creation; for it teaches salvation from, not D04 1670 3 salvation in, time and history. Because Christianity D04 1680 1 teaches not only salvation in history, but salvation D04 1680 9 by the history of Christ, such an interpretation of D04 1690 6 death would require a drastic revision of the Christian D04 1700 4 understanding of the work of Christ. D05 0010 1 Furthermore, as an encouragement to revisionist D05 0010 7 thinking, it manifestly is fair to admit that any fraternity D05 0020 8 has a constitutional right to refuse to accept persons D05 0030 6 it dislikes. The Unitarian clergy were an exclusive D05 0040 3 club of cultivated gentlemen- as the term was then D05 0040 12 understood in the Back Bay- and Parker was definitely D05 0050 9 not a gentleman, either in theology or in manners. D05 0060 7 Ezra Stiles Gannett, an honorable representative of D05 0070 3 the sanhedrin, addressed himself frankly to the issue D05 0080 2 in 1845, insisting that Parker should not be persecuted D05 0080 11 or calumniated and that in this republic no power to D05 0090 9 restrain him by force could exist. Even so, Gannett D05 0100 6 judiciously argued, the Association could legitimately D05 0110 2 decide that Parker "should not be encouraged nor assisted D05 0120 2 in diffusing his opinions by those who differ from D05 0120 11 him in regard to their correctness". We today are not D05 0130 8 entitled to excoriate honest men who believed Parker D05 0140 6 to be downright pernicious and who barred their pulpits D05 0150 4 against his demand to poison the minds of their congregations. D05 0160 1 One can even argue- though this is a delicate matter- D05 0170 3 that every justification existed for their returning D05 0170 10 the Public Lecture to the First Church, and so to suppress D05 0180 9 it, rather than let Parker use it as a sounding board D05 0190 7 for his propaganda when his turn should come to occupy D05 0200 4 it. Finally, it did seem clear as day to these clergymen, D05 0210 1 as Gannett's son explained in the biography of his D05 0210 10 father, they had always contended for the propriety D05 0220 8 of their claim to the title of Christians. Their demand D05 0230 5 against the Calvinist Orthodoxy for intellectual liberty D05 0240 3 had never meant that they would follow "free inquiry" D05 0250 1 to the extreme of proclaiming Christianity a "natural" D05 0250 9 religion. D05 0260 1 Grant all this- still, when modern Unitarianism D05 0260 8 and the Harvard Divinity School recall with humorous D05 0270 8 affection the insults Parker lavished upon them, or D05 0280 6 else argue that after all Parker received the treatment D05 0290 4 he invited, they betray an uneasy conscience. Whenever D05 0300 2 New England liberalism is reminded of the dramatic D05 0300 10 confrontation of Parker and the fraternity on January D05 0310 8 23, 1843- while it may defend the privilege of Chandler D05 0320 7 Robbins to demand that Parker leave the Association, D05 0330 4 while it may plead that Dr& N& L& Frothingham had every D05 0340 3 warrant for stating, "The difference between Trinitarians D05 0350 1 and Unitarians is a difference in Christianity; the D05 0350 9 difference between Mr& Parker and the Association is D05 0360 8 a difference between no Christianity and Christianity"- D05 0370 6 despite these supposed conclusive assurances, the modern D05 0380 5 liberal heaves repeatedly a sigh of relief, of positive D05 0390 5 thanksgiving, that the Association never quite brought D05 0400 2 itself officially to expel Parker. Had it done so, D05 0400 11 the blot on its escutcheon would have remained indelible, D05 0410 8 nor could the Harvard Divinity School assemble today D05 0420 5 to honor Parker's insurgence other than by getting D05 0430 4 down on its collective knees and crying "peccavi". D05 0440 1 Happily for posterity, then, the Boston Association D05 0440 8 did not actually command Parker to leave the room, D05 0450 9 though it came too close for comfort to what would D05 0460 6 have been an unforgivable brutality. Fortunately, the D05 0470 2 honor of the denomination can attest that Cyrus Bartol D05 0480 1 defended Parker's sincerity, as did also Gannett and D05 0480 9 Chandler Robbins; whereupon Parker broke down into D05 0490 7 convulsions of weeping and rushed out of the room, D05 0500 6 though not out of the Fellowship. In the hall, after D05 0510 3 adjournment, Dr& Frothingham took him warmly by the D05 0511 1 hand and requested Parker to visit him- whereupon our D05 0520 9 burly Theodore again burst into tears. D05 0530 5 All this near tragedy, which to us borders on comedy, D05 0540 3 enables us to tell the story over and over again, always D05 0550 1 warming ourselves with a glow of complacency. It was D05 0550 10 indeed a near thing, but somehow the inherent decency D05 0560 7 of New England (which we inherit) did triumph. Parker D05 0570 4 was never excommunicated. To the extent that he was D05 0580 4 ostracized or even reviled, we solace ourselves by D05 0580 12 saying he asked for it. Yet, even after all these stratagems, D05 0590 11 the conscience of Christian liberality is still not D05 0600 7 laid to rest, any more than is the conscience of Harvard D05 0610 5 University for having done the abject penance for its D05 0620 3 rejection of Ralph Waldo Emerson's The Divinity School D05 0630 1 Address of naming its hall of philosophy after him. D05 0630 10 In both cases the stubborn fact remains: liberalism D05 0640 6 gave birth to two brilliant apostates, both legitimate D05 0650 4 offspring of its loins, and when brought to the test, D05 0660 4 it behaved shabbily. Suppose they both had ventured D05 0660 12 into realms which their colleagues thought infidel: D05 0670 7 is this the way gentlemen settle frank differences D05 0680 4 of opinion? Is it after all possible that no matter D05 0690 4 how the liberals trumpet their confidence in human D05 0690 12 dignity they are exposed to a contagion of fear more D05 0700 10 insidious than any conservative has ever to worry about? D05 0710 7 However, there is a crucial difference between the D05 0720 4 two histories. Emerson evaded the problem by shoving D05 0730 3 it aside, or rather by leaving it behind him: he walked D05 0740 1 out of the Unitarian communion, so that it could lick D05 0740 11 the wound of his departure, preserve its self-respect D05 0750 6 and eventually accord him pious veneration. Parker D05 0760 3 insisted upon not resigning, even when the majority D05 0770 1 wanted him to depart, upon daring the Fellowship to D05 0770 10 throw him out. Hence he was in his lifetime, as is D05 0780 10 the memory of him afterwards, a canker within the liberal D05 0790 6 sensitivity. He still points an accusing finger at D05 0800 3 all of us, telling us we have neither the courage to D05 0800 14 support him nor the energy to cut his throat. D05 0810 9 Actually, the dispute between Parker and the society D05 0820 6 of his time, both ecclesiastical and social, was a D05 0830 4 real one, a bitter one. It cannot be smoothed over D05 0830 14 by now cherishing his sarcasms as delightful bits of D05 0840 9 self-deprecation or by solemnly calling for a reconsideration D05 0850 7 of the justice of the objections to him. The fact is D05 0860 6 incontestable: that liberal world of Unitarian Boston D05 0870 2 was narrow-minded, intellectually sterile, smug, afraid D05 0880 1 of the logical consequences of its own mild ventures D05 0880 10 into iconoclasm, and quite prepared to resort to hysterical D05 0890 8 repressions when its brittle foundations were threatened. D05 0900 4 Parker, along with Garrison and Charles Sumner, showed D05 0910 4 a magnificent moral bravery when facing mobs mobilized D05 0920 2 in defense of the Mexican War and slavery. Nevertheless, D05 0930 1 we can find reasons for respecting even the bigotry D05 0930 10 of the populace; their passions were genuine, and the D05 0940 7 division between them and the abolitionists is clear-cut. D05 0950 4 But Parker as the ultra-liberal minister within the D05 0960 2 pale of a church which had proclaimed itself the repository D05 0970 1 of liberality poses a different problem, which is not D05 0970 10 to be resolved by holding him up as the champion of D05 0980 8 freedom. Even though his theological theses have become, D05 0990 4 to us, commonplaces, the fundamental interrogation D05 1000 1 he phrased is very much with us. It has been endlessly D05 1000 12 rephrased, but I may here put it thus: at what point D05 1010 11 do the tolerant find themselves obliged to become intolerant? D05 1020 5 And then, as they become aware that they have reached D05 1030 5 the end of their patience, what do they, to their dismay, D05 1040 3 learn for the first time about themselves? D05 1040 10 There can be no doubt, the Boston of that era could D05 1050 11 be exquisitely cruel in enforcing its canons of behavior. D05 1060 7 The gentle Channing, revered by all Bostonians, orthodox D05 1070 5 or Unitarian, wrote to a friend in Louisville that D05 1080 2 among its many virtues Boston did not abound in a tolerant D05 1090 1 spirit, that the yoke of opinion crushed individuality D05 1090 9 of judgment and action: "No city in the world is governed D05 1100 9 so little by a police, and so much by mutual inspections D05 1110 7 and what is called public sentiment. We stand more D05 1120 4 in awe of one another than most people. Opinion is D05 1130 1 less individual or runs more into masses, and often D05 1130 10 rules with a rod of iron". Even more poignantly, and D05 1140 7 with the insight of a genius, Channing added- remember, D05 1150 4 this is Channing, not Parker!- that should a minister D05 1160 7 in Boston trust himself to his heart, should he "speak D05 1170 3 without book, and consequently break some law of speech, D05 1180 1 or be hurried into some daring hyperbole, he should D05 1180 10 find little mercy". D05 1190 1 Channing wrote this- in a letter! I think it fair D05 1190 11 to say that he never quite reached such candor in his D05 1200 11 sermons. But Theodore Parker, commencing his mission D05 1210 5 to the world-at-large, disguised as the minister of D05 1220 5 a "twenty-eighth Congregational Church" which bore D05 1230 2 no resemblance to the Congregational polities descended D05 1230 9 from the founders (among which were still the Unitarian D05 1240 8 churches), made explicit from the beginning that the D05 1250 6 conflict between him and the Hunkerish society was D05 1260 3 not something which could be evaporated into a genteel D05 1270 1 difference about clerical decorum. Because he spoke D05 1270 8 openly with what Channing had prophesied someone might- D05 1280 6 with daring hyperbole- Parker vindicated Channing's D05 1290 3 further prophecy that he who committed this infraction D05 1300 3 of taste would promptly discover how little mercy liberals D05 1310 1 were disposed to allow to libertarians who appeared D05 1310 9 to them libertines. An institutionalized liberalism D05 1320 4 proved itself fundamentally an institution, and only D05 1330 4 within those defined limits a license. D05 1340 1 By reminding ourselves of these factors in the situation, D05 1340 10 we should, I am sure, come to a fresh realization, D05 1350 9 however painful it be, that the battle between Parker D05 1360 4 and his neighbors was fought in earnest. He arraigned D05 1370 2 the citizens in language of so little courtesy that D05 1370 11 they had to respond with, at the least, resentment. D05 1380 8 What otherwise could "the lawyer, doctor, minister, D05 1390 4 the men of science and letters" do when told that they D05 1400 4 had "become the cherubim and seraphim and the three D05 1410 1 archangels who stood before the golden throne of the D05 1410 10 merchant, and continually cried, 'Holy, holy, holy D05 1420 5 is the Almighty Dollar'"? Nor, when we recollect how D05 1440 6 sensitive were the emotions of the old Puritan stock D05 1450 2 in regard to the recent tides of immigration, should D05 1450 11 we be astonished that their thin lips were compressed D05 1460 8 into a white line of rage as Parker snarled at them D05 1470 7 thus: "Talk about the Catholics voting as the bishop D05 1480 5 tells! reproach the Catholics for it! You and I do D05 1490 4 the same thing. There are a great many bishops who D05 1490 14 have never had a cross on their bosom, nor a mitre D05 1500 10 on their head, who appeal not to the authority of the D05 1510 6 Pope at Rome, but to the Almighty Dollar, a pope much D05 1530 4 nearer home. Boston has been controlled by a few capitalists, D05 1540 1 lawyers and other managers, who told the editors what D05 1540 10 to say and the preachers what to think". This was war. D05 1550 9 Parker meant business. And he took repeated care to D05 1560 7 let his colleagues know that he intended them: "Even D05 1570 3 the Unitarian churches have caught the malaria, and D05 1580 2 are worse than those who deceived them"- which implied D05 1580 11 that they were very bad indeed. It was "Duty" he said D05 1590 10 that his parents had given him as a rule- beyond even D05 1600 9 the love that suffused his being and the sense of humor D05 1610 7 with which he was largely supplied- and it was duty D05 1620 4 he would perform, though it cost him acute pain and D05 1620 14 exhausted him by the age of fifty. Parker could weep- D05 1630 10 and he wept astonishingly often and on the slightest D05 1640 6 provocation- but the psychology of those tears was D05 1650 4 entirely compatible with a remorseless readiness to D05 1660 1 massacre his opponents. "If it gave me pleasure to D05 1660 10 say hard things", he wrote, "I would shut up forever". D05 1670 8 We have to tell ourselves that when Parker spoke in D05 1680 6 this vein, he believed what he said, because he could D05 1690 3 continue, "But the TRUTH, which cost me bitter tears D05 1700 2 to say, I must speak, though it cost other tears hotter D05 1700 13 than fire". Because he copiously shed his own tears, D05 1710 9 and yielded himself up as a living sacrifice to the D05 1720 8 impersonalized conscience of New England, he was not D05 1730 4 disturbed by the havoc he worked in other people's D05 1740 1 consciences. D05 1740 2 Our endeavor to capture even a faint sense of how D05 1750 1 strenuous was the fight is muffled by our indifference D05 1750 10 to the very issue which in the Boston of 1848 seemed D05 1760 9 to be the central hope of its Christian survival, that D05 1770 4 of the literal, factual historicity of the miracles D05 1780 2 as reported in the Four Gospels. It is idle to ask D05 1780 13 why we are no longer disturbed if somebody, professing D05 1790 8 the deepest piety, decides anew that it is of no importance D05 1800 7 whether or not Christ transformed the water into wine D05 1810 4 at eleven A& M& on the third of August, A& D& 32. We D05 1820 4 have no answer as to why we are not alarmed. So we D05 1820 16 are the more prepared to give Parker the credit for D05 1830 10 having taken the right side in an unnecessary controversy, D05 1840 6 to salute his courage, and to pass on, happily forgetting D05 1850 4 both him and the entire episode. We have not the leisure, D05 1860 3 or the patience, or the skill, to comprehend what was D05 1860 13 working in the mind and heart of a then recent graduate D05 1870 11 from the Harvard Divinity School who would muster the D05 1880 7 audacity to contradict his most formidable instructor, D05 1890 3 the majesterial Andrews Norton, by saying that, while D05 1900 3 he believed Jesus "like other religious teachers", D05 1900 10 worked miracles, "I see not how a miracle proves a D05 1910 10 doctrine". D06 0010 1 I have, within the past fifty years, come out of D06 0010 11 all uncertainty into a faith which is a dominating D06 0020 8 conviction of the Truth and about which I have not D06 0030 5 a shadow of doubt. It has been my lot all through life D06 0040 2 to associate with eminent scientists and at times to D06 0040 11 discuss with them the deepest and most vital of all D06 0050 9 questions, the nature of the hope of a life beyond D06 0060 6 this. I have also constantly engaged in scientific D06 0070 1 work and am fully aware of the value of opinions formed D06 0070 12 in science as well as in the religions in the world. D06 00800 In an amateu6rish, yet in a very real sense, I have D06 0090 7 followed the developments of archaeology, geology, D06 0100 1 astronomy, herpetology, and mycology with a hearty D06 0100 8 appreciation of the advances being made in these fields. D06 0110 9 At one time I became disturbed in the faith in which D06 0120 7 I had grown up by the apparent inroads being made upon D06 0130 5 both Old and New Testaments by a "Higher Criticism" D06 0140 2 of the Bible, to refute which I felt the need of a D06 0140 14 better knowledge of Hebrew and of archaeology, for D06 0150 8 it seemed to me that to pull out some of the props D06 0160 8 of our faith was to weaken the entire structure. D06 0170 1 Doubts thus inculcated left me floundering for a D06 0170 9 while and, like some higher critical friends, trying D06 0180 8 to continue to use the Bible as the Word of God while D06 0190 8 at the same time holding it to have been subjected D06 0200 3 to a vast number of redactions and interpolations: D06 0210 1 attempting to bridge the chasm between an older, reverent, D06 0210 10 Bible-loving generation and a critical, doubting, D06 0220 6 Bible-emancipated D06 0220 8 race. Although still aware of a great light and glow D06 0230 9 of warmth in the Book, I stood outside shivering in D06 0240 5 the cold. D06 0240 7 In one thing the higher critics, like the modernists, D06 0250 5 however, overreached themselves, in claiming that the D06 0260 3 Gospel of John was not written in John's time but well D06 0270 2 after the first century, perhaps as late as 150 A&D&. D06 0270 12 Now, if any part of the Bible is assuredly the very D06 0280 11 Word of God speaking through His servant, it is John's D06 0290 7 Gospel. To ask me to believe that so inexpressibly D06 0300 4 marvelous a book was written long after all the events D06 0310 2 by some admiring follower, and was not inspired directly D06 0310 11 by the Spirit of God, is asking me to accept a miracle D06 0320 11 far greater than any of those recorded in the Bible. D06 0330 7 Here I took my leave of my learned friends to step D06 0340 4 out on another path, to which we might give the modern D06 0350 1 name of Pragmatism, or the thing that works. Test it, D06 0350 11 try it, and if it works, accept it as a guiding principle. D06 0360 10 So, I put my Bible to the practical test of noting D06 0370 8 what it says about itself, and then tested it to see D06 0380 6 how it worked. As a short, possibly not the best method, D06 0390 2 I looked up "Word" in the Concordance and noted that D06 0400 1 the Bible claims from Genesis 1 to Revelation 22 to D06 0400 11 be God's personal message to man. The next traditional D06 0410 7 step then was to accept it as the authoritative textbook D06 0420 5 of the Christian faith just as one would accept a treatise D06 0430 4 on any earthly "science", and I submitted to its conditions D06 0440 3 according to Christ's invitation and promise that, D06 0450 1 "If any man will do his will, he shall know of the D06 0450 13 doctrine, whether it be of God, or whether I speak D06 0460 9 of myself" (John 7:17). D06 0470 1 The outcome of such an experiment has been in due D06 0470 11 time the acceptance of the Bible as the Word of God D06 0480 9 inspired in a sense utterly different from any merely D06 0490 5 human book, and with it the acceptance of our Lord D06 0500 3 Jesus Christ as the only begotten Son of God, Son of D06 0500 14 Man by the Virgin Mary, the Saviour of the world. D06 0510 10 I believe, therefore, that we are without exception D06 0520 7 sinners, by nature alienated from God, and that Jesus D06 0530 6 Christ, the Son of God, came to earth, the representative D06 0540 3 Head of a new race, to die upon the cross and pay the D06 0550 2 penalty of the sin of the world, and that he who thus D06 0550 14 receives Christ as his personal Saviour is "born again" D06 0560 8 spiritually, with new privileges, appetites, and affections, D06 0570 5 destined to live and grow in His likeness forever. D06 0580 4 Nor can any man save himself by good works or by a D06 0590 3 commendable "moral life", although such works are the D06 0590 11 natural fruits and evidences of a saving faith already D06 0600 9 received and naturally expressing itself through such D06 0610 5 avenues. D06 0610 6 I now ever look for Christ acording to His promises D06 0620 6 and those of the Old Testament as well, to appear again D06 0630 5 in glory to put away all sin and to reign in righteousness D06 0640 1 over the whole earth. D06 0640 5 To state fully what the Bible means as my daily D06 0650 5 spiritual food is as intimate and difficult as to formulate D06 0660 2 the reasons for loving my nearest and dearest relatives D06 0660 11 and friends. The Bible is as obviously and truly food D06 0670 10 for the spirit as bread is food for the body. Again, D06 0680 8 as faith reveals God my Father and Christ my Saviour, D06 0690 5 I follow without question where He leads me daily by D06 0710 3 His Spirit of love, wisdom, power and prayer. I place D06 0710 13 His precepts and His leadings above every seeming probability, D06 0720 9 dismissing cherished convictions and holding the wisdom D06 0730 7 of man as folly when opposed to Him. I discern no limits D06 0740 7 to a faith vested in God and Christ, who is the sum D06 0750 5 of all wisdom and knowledge, and daring to trust Him D06 0760 1 even though called to stand alone before the world. D06 0760 10 Our Lord's invitation with its implied promise to D06 0770 7 all is, "Come and see". D06 0785 1 I STOOD at the bedside of my patient one day and D06 0785 12 beheld a very sick man in terrible pain. As I ministered D06 0790 11 to his needs, I noticed that his face was radiant in D06 0800 9 spite of his suffering and I learned that he was trusting D06 0810 6 not only in the skill of his doctor and nurse but also D06 0820 4 the Lord. D06 0820 6 In his heart he had that peace of which the Lord D06 0830 3 spoke when He said, "Peace I leave with you, my peace D06 0840 1 I give unto you: not as the world giveth, give I unto D06 0840 13 you. Let not your heart be troubled, neither let it D06 0850 9 be afraid". D06 0860 1 What a joy to realize that we, too, can claim this D06 0860 11 promise tendered by the Lord during His earthly ministry D06 0870 7 to a group of men who were very dear to Him. He was D06 0880 6 about to leave them, to depart from this world, and D06 0890 2 return to His Father in Heaven. Before He left them D06 0890 12 He promised that His peace would be their portion to D06 0900 9 abide in their hearts and minds. D06 0910 3 I praise God for the privilege of being a nurse D06 0910 13 who has that peace through faith in the Lord Jesus D06 0920 10 Christ. It makes my work a great deal easier to be D06 0930 9 able to pray for the Lord's guidance while ministering D06 0940 3 to the physical needs of my patients. D06 0940 10 How often have I looked to Jesus when entering the D06 0950 10 sick room, asking for His presence and help in my professional D06 0960 9 duties as I give my talents not only as the world giveth D06 0970 7 but as one who loves the Saviour and His creatures. D06 0980 3 Looking unto God, the Prophet Isaiah wrote these D06 0990 2 blessed words almost three thousand years ago: "Thou D06 0990 10 wilt keep him in perfect peace, whose mind is stayed D06 1000 10 on thee: because he trusteth in thee". D06 1010 5 Are you longing for peace in your heart? Such a D06 1020 3 calm and assuring peace can be yours. As only a member D06 1030 1 of the family can share in the innermost joys of the D06 1030 12 family, likewise one must belong to the family of God D06 1040 9 in order to receive the benefits that are promised D06 1050 4 to those who are His own. D06 1050 10 Perhaps you are not His child. Perhaps you do not D06 1060 8 know if you belong to Him. You may know that you are D06 1070 6 in God's family and be just as sure of it as you are D06 1080 3 that you belong to the family of your earthly father. D06 1090 1 "God so loved the world, that he gave his only begotten D06 1090 12 Son, that whosoever believeth in him should not perish, D06 1100 8 but have everlasting life", and "as many as received D06 1110 6 him, to them gave he power to become the sons of God, D06 1120 5 even to them that believe on his name". D06 1130 1 It is to those who believe on His name and belong D06 1130 12 to Him that He gives His peace; not that empty peace D06 1140 9 the world offers, but a deep, abiding peace which nothing D06 1150 5 can destroy. D06 1150 7 Why not open your heart to the Lord Jesus Christ D06 1160 7 now, accept Him as your Saviour and let Him fill you D06 1170 5 with peace that only He can give. D06 1170 12 Then, with the hymn writer of old, you can say: D06 1180 10 "I am resting today in His wonderful peace, D06 1190 5 Resting sweetly in Jesus' control. D06 1200 1 I am kept from all danger by night and by day, D06 1200 12 And His glory is flooding my soul". D06 1215 1 SATELLITES, SPUTNIKS, ROCKETS, BALLOONS; what next? D06 1220 4 Our necks are stiff from gazing at the wonders of outer D06 1230 5 space, which have captured the imagination of the American D06 1240 2 public. Cape Canaveral's achievements thunder forth D06 1240 8 from the radio, television, and newspaper. D06 1250 6 While we are filling outer space with scientific D06 1260 5 successes, for many the "inner" space of their soul D06 1270 4 is an aching void. D06 1270 8 Proof? An average of 50 suicides are reported in D06 1280 4 America each day! One out of every three or four marriages D06 1290 3 end in divorce! Over $200,000,000 is paid yearly to D06 1300 1 the 80,000 full-time fortune-tellers in the United D06 1300 10 States by fearful mankind who want to "know" what the D06 1310 8 future holds! Delinquency, juvenile and adult, is at D06 1320 6 an all-time high! Further proof? Read your daily newspaper! D06 1330 4 Unfortunately, in our rush to beat the Russians, D06 1340 3 we have forgotten these truth-packed words of Jesus D06 1340 12 Christ: "What shall it profit a man, if he shall gain D06 1351 11 the whole world [that includes outer space], and lose D06 1360 7 his own soul? Or what shall a man give in exchange D06 1370 7 for his soul"? (Mark 8:36, 37). D06 1380 1 Gaining outer space and losing "inner" space is D06 1380 9 bad business according to God's standards. D06 1390 5 It is true that we must keep up our national defenses D06 1400 6 and scientific accomplishments; only a fool would think D06 1410 5 otherwise. But we must not forget man's soul. D06 1420 1 Is putting a rocket in orbit half so significant D06 1420 10 as the good news that God put His Son, Jesus Christ, D06 1440 3 on earth to live and die to save our hell-bound souls? D06 1450 6 "For God so loved the world, that he gave his only D06 1460 5 begotten Son, that whosoever believeth in him should D06 1470 1 not perish, but have everlasting life" (John 3:16). D06 1470 9 Never forget that a chain is only as strong as its D06 1480 11 weakest link. Your spiritual "inner" space helps determine D06 1490 5 the spirituality of America as a nation. We trust you D06 1500 7 are not one of the 70,000,000 Americans who do not D06 1510 4 attend church, but who feel that various forms of recreation D06 1520 1 are more important than worshipping the God who made D06 1520 10 our country great. D06 1530 1 Is forgiveness of past sins, assurance of present D06 1530 9 help, and hope of future bliss in your orbit? Or are D06 1540 10 you trying the devil's substitutes to relieve that D06 1550 5 spiritual hunger you feel within? Pleasure, fame and D06 1560 3 fortune, drowning your troubles with a drink, and "living D06 1570 1 it up" with the gang are like candy bars when you're D06 1570 12 hungry: they may ease your hunger temporarily, but D06 1580 8 they'll never take the place of a satisfying, mouth-watering D06 1590 7 steak. D06 1590 8 So it is spiritually. No amount of religious ceremonies D06 1600 6 or even joining a church will relieve the gnawing of D06 1610 5 your "inner" space. Why? Because your soul was made D06 1620 4 to be filled with God Himself, not religious functions D06 1630 1 "about" Him. Only He can satisfy the deepest longings. D06 1630 10 That is why the Bible commands you to "Taste and see D06 1640 11 that the Lord is good: blessed [happy] is the man that D06 1650 9 trusteth in him" (Psalm 34:8). D06 1660 3 You can receive God into your heart and life by D06 1670 2 a step of personal faith. Accept the sinless Son of D06 1670 12 God, Jesus Christ, as your own personal Saviour. "As D06 1680 8 many as received him [Jesus], to them gave he power D06 1690 7 to become the sons of God, even to them that believe D06 1700 5 on his name" D07 0010 1 "The Lord is my light and my salvation; whom shall D07 0010 11 I fear? the Lord is the strength of my life; of whom D07 0020 11 shall I be afraid"? Psalm 27:1 D07 0040 3 A certain teacher scheduled a "Fear Party" for her D07 0050 3 fourth grade pupils. It was a session at which all D07 0050 13 the youngsters were told to express their fears, to D07 0060 8 get them out in the open where they could talk about D07 0070 6 them freely. The teacher thought it was so successful D07 0080 3 that she asks: "Wouldn't it be helpful to all age groups D07 0090 2 if they could participate in a similar confessional D07 0090 10 of their fears and worries"? D07 0100 4 Dr& George W& Crane, a medical columnist, thinks D07 0110 3 it would. He says: "That would reduce neurotic ailments D07 0120 2 tremendously. Each week an estimated 20 million patients D07 0120 10 call upon us doctors. Of this number, 50%, or 10 million D07 0130 11 patients have no diagnosable physical ailments whatever. D07 0140 6 They are 'worry warts'. Yet they keep running from D07 0150 6 one physician to another, largely to get a willing D07 0160 3 ear who will listen to their parade of troubles. One D07 0160 13 of the most wholesome things you could schedule in D07 0170 9 your church would thus be a group confessional where D07 0180 6 people could admit of their inner tensions". D07 0190 1 We are evidently trying hard to think of new ways D07 0190 11 to deal with the problem of fear these days. It must D07 0200 11 be getting more serious. People are giving their doctors D07 0210 6 a hard time. One doctor made a careful survey of his D07 0220 6 patients and the reasons for their troubles, and he D07 0230 2 reported that 40% of them worried about things that D07 0230 11 never happened; 30% of them worried about past happenings D07 0240 8 which were completely beyond their control; 12% of D07 0250 6 them worried about their health, although their ailments D07 0260 4 were imaginary; 10% of them worried about their friends, D07 0270 3 neighbors, and relatives, most of whom were quite capable D07 0280 1 of taking care of themselves. Only 8% of the worries D07 0280 11 had behind them real causes which demanded attention. D07 0290 7 Well, most of our fears may be unfounded, but after D07 0300 7 you discover that fact, you have something else to D07 0310 3 worry about: Why then do we have these fears? What D07 0320 1 is the real cause of them? What is there about us that D07 0320 13 makes us so anxious? D07 0330 2 Look at the things we do to escape our fears and D07 0340 1 to forget our worries. We spend millions of dollars D07 0340 10 every year on fortune tellers and soothsayers. We spend D07 0350 6 billions of dollars at the race tracks, and more billions D07 0360 5 on other forms of gambling. We spend billions of dollars D07 0370 3 on liquor, and many more billions on various forms D07 0370 12 of escapist entertainment. We consume tons of aspirin D07 0380 8 and tranquilizers and sleeping pills in order to get D07 0390 8 a moment's relief from the tensions that are tearing D07 0400 4 us apart. D07 0400 6 A visitor from a more peaceful country across the D07 0410 4 sea was taken to one of our amusement parks, and after D07 0420 1 he had seen it all, he said to a friend: "You must D07 0420 13 be a very sad people". "Sad" was not the right word, D07 0430 9 of course. He should have said "jittery", for that's D07 0440 6 what we are. And that's worse than sad. Watch people D07 0450 5 flock to amusement houses, cocktail lounges, and night D07 0460 3 clubs that advertise continuous entertainment, which D07 0460 9 means an endless flow of noise and frivolity by paid D07 0470 10 entertainers who are supposed to perform in those incredible D07 0480 6 ways which are designed to give men a few hours of D07 0490 6 dubious relaxation- watch them and you can tell that D07 0500 2 many of them are running away from something. D07 0500 10 In one of his writings Pascal speaks of this mania D07 0510 8 for diversion as being a sign of misery and fear which D07 0520 6 man cannot endure without such opiates. Yes, and as D07 0530 3 tension mounts in this world, fear is increasing. Does D07 0530 12 that explain why there is now such a big boom in the D07 0540 12 bomb shelter business? We have so many new things to D07 0550 8 fear in this age of nuclear weapons, dreadful things D07 0560 3 which are too horrible to contemplate. I doubt that D07 0570 1 "fear parties" and "group confessionals" will help D07 0570 8 very much. Suppose we do get our fears out in the open, D07 0580 11 what then? Isn't that where most of them are already- D07 0590 7 right out on the front page of our newspapers? Maybe D07 0600 3 we are talking about them too much. The question is: D07 0610 2 what are we going to do about them? D07 0610 10 Meanwhile, the enemy will capitalize on our fears, D07 0620 7 if he can. Hitler did just that 23 years ago, building D07 0630 5 up tensions that first led to a Munich and then to D07 0640 2 a world war. The fear of war can make us either too D07 0640 14 weak to stand and too willing to compromise, or too D07 0650 8 reckless and too nervous to negotiate for peace as D07 0660 4 long as there is any chance to negotiate. It is said D07 0670 2 that fear in human beings produces an odor that provokes D07 0670 12 animals to attack. It could have the same effect on D07 0680 10 Communists. The President of the United States has D07 0690 6 said: "We will never negotiate out of fear, and we D07 0700 5 will never fear to negotiate". That is a sound position, D07 0710 1 but it is important that Moscow shall recognize it D07 0710 10 not merely as the word of a president but as the mind D07 0720 11 of a free people who are not afraid. And that's another D07 0730 5 reason why it is imperative for us these days to conquer D07 0740 4 our fears, to develop the poise that promotes peace. D07 0750 1 Turning to the Word of God, we find the only sure D07 0750 12 way to do that. In Psalm 27:1 you read those beautiful D07 0760 9 words which you must have in your heart if you are D07 0770 8 to master the fears that surround you, or to drive D07 0780 4 them out if they have you in their grip: "The Lord D07 0790 1 is my light and my salvation; whom shall I fear? the D07 0790 12 Lord is the strength of my life; of whom shall I be D07 0800 10 afraid"? D07 0800 11 Well, you say, those are beautiful words all right, D07 0810 9 but it was easy for the psalmist to sing them in his D07 0820 7 day. He didn't live in a world of perpetual peril like D07 0830 3 ours. He didn't know anything about the problems we D07 0840 2 face today. D07 0840 4 No? Read the next two verses: "When the wicked, D07 0850 2 even mine enemies and my foes, came upon me to eat D07 0850 13 up my flesh, they stumbled and fell. Though an host D07 0860 8 should encamp against me, my heart shall not fear: D07 0870 5 though war should rise against me, in this will I be D07 0880 3 confident". D07 0880 4 That is almost a perfect description of the predicament D07 0890 3 in which we find ourselves today, isn't it? Our enemy D07 0900 2 is also threatening to devour us. He has already devoured D07 0900 12 huge areas of the world, putting men behind concrete D07 0910 9 walls and iron curtains and barbed wire, reducing them D07 0920 6 to slavery, systematically crushing not only their D07 0930 4 bodies but their souls, and shooting them to death D07 0930 13 if they try to escape their prison. Yes indeed, we D07 0940 9 too can see a warlike host of infidels encamped against D07 0950 6 us. D07 0950 7 What a terrible thing, that "wailing wall" in Berlin! D07 0960 5 A man with a baby in his arms stood there pleading D07 0970 3 for his wife who is on the other side with the rest D07 0980 1 of the family. Another man tried to swim across the D07 0980 11 river from the East to the West, but was shot and killed. D07 0990 9 A middle aged woman opened a window on the third floor D07 1000 7 of her house which was behind the wall, she threw out D07 1010 4 a few belongings and then jumped; she was fatally injured. D07 1020 1 The entrance to a church has been walled up, so that D07 1020 12 the congregation, most of which is in the western sector, D07 1030 9 cannot worship God there anymore. Practically everybody D07 1040 4 in Berlin has relatives and friends that live in the D07 1050 5 opposite part of the city. People stand at the wall D07 1060 1 giving vent to their feelings, weeping, pounding it D07 1060 9 with their fists, pleading for loved ones. But the D07 1070 7 enemy answers them from loudspeakers that pour out D07 1080 4 Communist propaganda with a generous mixture of terrible D07 1090 1 profanity. There is only one escape left, a tragic D07 1090 10 one, and too many people are taking it: suicide. The D07 1100 8 normal rate of suicides in East Berlin was one a day, D07 1110 7 but since the border was closed on August 13 it has D07 1120 4 jumped to 25 a day! D07 1120 9 These things may be happening many miles away from D07 1130 5 us but really they are right next door. We are all D07 1140 2 involved in them, deeply involved. And nobody knows D07 1140 10 what comes next. We live from crisis to crisis. And D07 1150 8 there is only one way for a man to conquer his fears D07 1160 6 in such a world. He must learn to say with true faith D07 1170 3 what the psalmist said in a similar world: "The Lord D07 1180 1 is my light and my salvation; whom shall I fear? the D07 1180 12 Lord is the strength of my life; of whom shall I be D07 1190 10 afraid"? D07 1200 1 Notice that this man had a threefold conception D07 1210 8 of God which is the secret of his faith. First, "the D07 1220 6 Lord is my light". He lived in a very dark world, but D07 1230 5 he was not in the dark. The same God who called this D07 1240 2 world into being when He said: "Let there be light"!- D07 1250 3 those were His very first creative words- He began D07 1250 12 the world with light- this God still gives light to D07 1260 7 a world which man has plunged into darkness. For those D07 1270 5 who put their trust in Him He still says every day D07 1280 3 again: "Let there be light"! And there is light! D07 1290 1 In fact, He came into this world Himself, in the D07 1290 11 person of His Son, Jesus Christ, who stood here amid D07 1300 9 the darkness of human sin and said: "I am the light D07 1310 8 of the world: he that followeth me shall not walk in D07 1320 6 darkness, but shall have the light of life". The psalmist D07 1330 2 could say that God was his light even though he could D07 1330 13 only anticipate the coming of Christ. He lived in the D07 1340 10 dawn; he could only see the light coming over the horizon. D07 1350 9 We live in the bright daylight of that great event; D07 1360 5 for us it is a fact in history. Why should we not have D07 1370 4 the same faith, and an even greater experience of the D07 1370 14 light which it gives? D07 1380 4 This is the faith that moved the psalmist to add D07 1390 3 his second conception of God: "The Lord is **h my salvation". D07 1400 1 He knew that his God would save him from his enemies D07 1410 1 because He had saved him from his sins. If God could D07 1410 12 do that, He could do anything. The enemies at his gate, D07 1420 8 threatening to eat up his flesh, were nothing compared D07 1430 5 with the enemy of sin within his own soul. And God D07 1440 3 had conquered that one by His grace! So why worry about D07 1450 1 all the others? D07 1450 4 The apostle Paul said the same thing in the language D07 1460 2 and faith of the New Testament: "He that spared not D07 1470 1 His own Son, but delivered Him up for us all, how shall D07 1470 13 He not with Him freely give us all things? **h If God D07 1480 10 be for us, who can be against us? **h Who shall separate D07 1490 7 us from the love of Christ? shall tribulation, or distress, D07 1500 5 or persecution, or famine, or nakedness, or peril, D07 1510 3 or sword"? (Romans 8:31, 32, 35) D07 1510 9 Salvation! This is the key to the conquest of fear. D07 1520 5 This gets down to the heart of our problem, for it D07 1530 2 reconciles us with God, whom we fear most of all because D07 1530 13 we have sinned against Him. When that fear has been D07 1540 9 removed by faith in Jesus Christ, when we know that D07 1550 6 He is our Savior, that He has paid our debt with His D07 1560 4 blood, that He has met the demands of God's justice D07 1570 1 and thus has turned His wrath away- when we know that, D07 1570 12 we have peace with God in our hearts; and then, with D07 1580 9 this God on our side, we can face the whole world without D07 1590 8 fear. D07 1590 9 And so the psalmist gives us one more picture of D07 1600 7 God: "The Lord is the strength of my life". The word D07 1610 6 is really "stronghold". It recalls those words of another D07 1620 4 psalm: "God is our refuge and strength, a very present D07 1630 2 help in trouble. Therefore will not we fear, though D07 1630 11 the earth be removed, and though the mountains be carried D07 1640 9 into the midst of the sea **h Come, behold the works D07 1650 7 of the Lord, what desolations He hath made in the earth. D08 0010 1 But, again, we have no real evidence on this from that D08 0010 12 quarter until the close of the ninth century A&D&, D08 0020 8 when an Arabic scholar, Tabit ibn Korra (836-901) is D08 0030 6 said to have discussed the magic square of three. Thus, D08 0040 3 while it remains possible that the Babylonians and/or D08 0050 1 the Pythagoreans may perhaps have had the magic square D08 0050 10 of three before the Chinese did, more definite evidence D08 0060 7 will have to turn up from the Middle East or the Classical D08 0070 7 World before China can lose her claim to the earliest D08 0080 5 known magic square by more than a thousand years. D08 0090 1 #2. THE "LO SHU" SQUARE AS AN EXPRESSION OF CENTRALITY# D08 0100 1 The concept of the Middle Kingdom at peace, strong D08 0110 9 and united under a forceful ruler, which had been only D08 0120 7 a longed-for ideal in the time of the Warring States, D08 0130 3 was finally realized by the establishment of a Chinese D08 0140 1 Empire under the Ch'in dynasty (221-207 B&C&). But D08 0140 10 this was only accomplished by excessive cruelty and D08 0150 8 extremes of totalitarian despotism. Among the many D08 0160 5 severe measures taken by the First Emperor, Shih Huang-ti, D08 0170 4 in his efforts to insure the continuation of this hard-won D08 0180 4 national unity, was the burning of the books in 213 D08 0180 14 B&C&, with the expressed intention of removing possible D08 0190 8 sources for divergent thinking; but, as he had a special D08 0200 9 fondness for magic and divination, he ordered that D08 0210 5 books on these subjects should be spared. Many of the D08 0220 4 latter were destroyed in their turn, during the burning D08 0230 1 of the vast Ch'in palace some ten years later; yet D08 0230 11 some must have survived, because the old interest in D08 0240 7 number symbolism, divination, and magic persisted on D08 0250 5 into the Han dynasty, which succeeded in reuniting D08 0260 1 China and keeping it together for a longer period (from D08 0260 11 202 B&C& to A&D& 220). In fact, during the first century D08 0280 4 B&C&, an extensive literature sprang up devoted to D08 0290 2 these subjects, finding its typical expression in the D08 0290 10 so-called "wei books", a number of which were specifically D08 0300 9 devoted to the Lo Shu and related numerical diagrams, D08 0310 8 especially in connection with divination. However, D08 0320 4 the wei books were also destroyed in a series of Orthodox D08 0330 6 Confucian purges which culminated in a final proscription D08 0340 2 in 605. D08 0340 4 After all this destruction of old literature, it D08 0350 2 should be obvious why we have so little information D08 0350 11 about the early history and development of the Lo Shu, D08 0360 9 which was already semisecret anyhow. But, in spite D08 0370 6 of all this, enough evidence remains to show that the D08 0380 5 magic square of three must indeed have been the object D08 0390 1 of a rather extensive cult- or series of cults- reaching D08 0390 11 fullest expression in the Han period. D08 0400 6 Although modern scholars have expressed surprise D08 0410 3 that "the simple magic square of three", a mere "mathematical D08 0420 2 puzzle", was able to exert a considerable influence D08 0430 1 on the minds and imaginations of the cultured Chinese D08 0430 10 for so many centuries, they could have found most of D08 0440 7 the answers right within the square itself. But, up D08 0460 4 to now, no one has attempted to analyze its inherent D08 0470 1 mathematical properties, or the numerical significance D08 0470 7 of its numbers- singly or in combination- and then D08 0480 9 tried to consider these in the light of Old Chinese D08 0490 6 cosmological concepts. D08 0490 8 Such an analysis speedily reveals why the middle D08 0500 6 number of the Lo Shu, 5, was so vitally significant D08 0510 5 for the Chinese ever since the earliest hints that D08 0520 2 they had a knowledge of this diagram. The importance D08 0520 11 of this 5 can largely be explained by the natural mathematical D08 0530 10 properties of the middle number and its special relationship D08 0540 8 to all the rest of the numbers- quite apart from any D08 0550 5 numerological considerations, which is to say, any D08 0560 4 symbolic meaning arbitrarily assigned to it. Indeed, D08 0560 11 mathematically speaking, it was both functionally and D08 0570 7 symbolically the most important number in the entire D08 0580 6 diagram. D08 0580 7 If one takes the middle number, 5, and multiplies D08 0590 5 it by 3 (the base number of the magic square of three), D08 0600 4 the result is 15, which is also the constant sum of D08 0610 1 all the rows, columns, and two main diagonals. Then, D08 0610 10 if the middle number is activated to its greatest potential D08 0620 7 in terms of this square, through multiplying it by D08 0630 4 the highest number, 9 (which is the square of the base D08 0640 3 number), the result is 45; and the latter is the total D08 0640 14 sum of all the numbers in the square, by which all D08 0650 11 the other numbers are overshadowed and in which they D08 0660 6 may be said to be absorbed. D08 0660 12 Furthermore, the middle number of the Lo Shu is D08 0670 9 not only the physical mean between every opposing pair D08 0680 6 of the other numbers, by reason of its central position; D08 0690 4 it is also their mathematical mean, since it is equal D08 0700 3 to half the sum of every opposing pair, all of which D08 0700 14 equal 10. In fact, the neat balance of these pairs, D08 0710 9 and their subtle equilibrium, would have had special D08 0720 5 meaning in the minds of the Old Chinese. For they considered D08 0730 4 the odd numbers as male and the even ones as female, D08 0740 1 equating the two groups with the Yang and Yin principles D08 0740 11 in Nature; and in this square, the respective pairs D08 0750 8 made up of large and small odd (Yang) numbers, and D08 0760 6 those composed of large and small even (Yin) numbers, D08 0770 3 were all equal to each other. Thus all differences D08 0770 12 were leveled, and all contrasts erased, in a realm D08 0780 9 of no distinction, and the harmonious balance of the D08 0790 6 Lo Shu square could effectively symbolize the world D08 0800 4 in balanced harmony around a powerful central axis. D08 0810 1 The tremendous emphasis on the 5 in the Lo Shu square- D08 0820 3 for purely mathematical reasons- and the fact that D08 0820 11 this number so neatly symbolized the heart and center D08 0830 7 of the universe, could well explain why the Old Chinese D08 0840 5 seem to have so revered the number 5, and why they D08 0850 3 put so much stress on the concept of Centrality. These D08 0850 13 twin tendencies seem to have reached their height in D08 0860 9 the Han dynasty. D08 0870 1 The existing reverence for Centrality must have D08 0870 8 been still further stimulated toward the close of the D08 0880 7 second century B&C&, when the Han Emperor Wu Ti ordered D08 0890 7 the dynastic color changed to yellow- which symbolized D08 0900 5 the Center among the traditional Five Directions- and D08 0910 4 took 5 as the dynastic number, believing that he would D08 0910 14 thus place himself, his imperial family, and the nation D08 0920 9 under the most auspicious influences. His immediate D08 0930 4 motive for doing this may not have been directly inspired D08 0940 4 by the Lo Shu, but this measure must inevitably have D08 0950 2 increased the existing beliefs in the latter's efficacy. D08 0960 1 After this time, inscriptions on the Han bronze D08 0960 9 mirrors, as well as other writings, emphasized the D08 0970 6 desirability of keeping one's self at the center of D08 0980 6 the universe, where cosmic forces were strongest. Later, D08 0990 2 we shall see what happened when an emperor took this D08 0990 12 idea too literally. D08 1000 2 All this emphasis on Centrality and on the number D08 1010 1 5 as a symbolic expression of the Center, which seems D08 1010 11 to have begun as far back as 400 B&C&, also may conceivably D08 1020 10 have led to the development of the Five-Elements School D08 1030 6 and the subsequent efforts to fit everything into numerical D08 1040 5 categories of five. We find, for example, such groupings D08 1050 3 as the Five Ancient Rulers, the Five Sacred Mountains, D08 1060 1 the Five Directions (with Center), the Five Metals, D08 1060 9 Five Colors, Five Tastes, Five Odors, Five Musical D08 1070 8 Notes, Five Bodily Functions, Five Viscera, and many D08 1080 7 others. This trend has often been ascribed to the cult D08 1090 7 of the Five Elements itself, as though they had served D08 1100 4 as the base for all the rest; but why did the Old Chinese D08 1110 2 postulate five elements, when the Ancient Near East- D08 1120 3 which may have initiated the idea that natural elements D08 1120 12 exerted influence in human life and activities- recognized D08 1130 7 only four? And why did the Chinese suddenly begin to D08 1140 7 talk about the Five Directions, when the animals they D08 1150 5 used as symbols of the directions designated only the D08 1160 2 usual four? Obviously, something suddenly caused them D08 1160 9 to start thinking in terms of fives, and that may have D08 1170 10 been the workings of the Lo Shu. D08 1190 4 This whole tendency had an unfortunate effect on D08 1200 2 Chinese thinking. Whereas the primary meanings of the D08 1200 10 Lo Shu diagram seemed to have been based on its inner D08 1210 10 mathematical properties- and we shall see that even D08 1220 9 its secondary meanings rested on some mathematical D08 1230 3 bases- the urgent desire to place everything into categories D08 1240 2 of fives led to other groupings based on other numbers, D08 1240 12 until an exaggerated emphasis on mere numerology pervaded D08 1250 8 Chinese thought. Scholars made numbered sets of as D08 1260 7 many things as possible in Nature, or assigned arbitrary D08 1270 4 numbers to individual things, in a fashion that seems D08 1280 2 to the modern scientific mind as downright nonsensical, D08 1280 10 and philosophical ideas based upon all this tended D08 1290 8 to stifle speculative thought in China for many centuries. D08 1300 6 #3. YIN AND YANG IN THE "LO SHU" SQUARE# D08 1310 2 Although the primary mathematical properties of the D08 1310 9 middle number at the center of the Lo Shu, and the D08 1320 11 interrelation of all the other numbers to it, might D08 1330 9 seem enough to account for the deep fascination which D08 1340 3 the Lo Shu held for the Old Chinese philosophers, this D08 1350 2 was actually only a beginning of wonders. For the Lo D08 1360 1 Shu square was a remarkably complete compendium of D08 1360 9 most of the chief religious and philosophical ideas D08 1370 5 of its time. As such, one cannot fully understand the D08 1380 4 thought of the pre-Han and Han periods without knowing D08 1390 2 the meanings inherent in the Lo Shu; but, conversely, D08 1400 1 one cannot begin to understand the Lo Shu without knowing D08 1400 11 something about the world view of the Old Chinese, D08 1410 9 which they felt they saw expressed in it. D08 1420 5 The Chinese world view during the Han dynasty, when D08 1430 2 the Lo Shu seems to have been at the height of its D08 1440 1 popularity, was based in large part on the teachings D08 1440 10 of the Yin-Yang and Five-Elements School, which was D08 1450 7 traditionally founded by Tsou Yen. According to this D08 1460 5 doctrine, the universe was ruled by Heaven, T'ien- D08 1470 1 as a natural force, or in the personification of a D08 1470 11 Supreme Sky-god- governing all things by means of a D08 1480 10 process called the Tao, which can be roughly interpreted D08 1500 6 as "the Order of the Universe" or "the Universal Way". D08 1510 5 Heaven, acting through the Tao, expressed itself by D08 1520 4 means of the workings of two basic principles, the D08 1530 2 Yin and the Yang. The Yang, or male principle, was D08 1530 12 the source of light, heat, and dynamic vitality, associated D08 1540 8 with the Sun; while the Yin, or female principle, flourished D08 1550 7 in darkness, cold, and quiet inactivity, and was associated D08 1560 5 with the Moon. Together these two principles influenced D08 1570 3 all things, and in varying combinations they were present D08 1580 2 in everything. D08 1580 4 We have already seen that odd numbers were considered D08 1590 3 as being Yang, while the even numbers were Yin, so D08 1600 1 that the eight outer numbers of the Lo Shu represented D08 1600 11 these two principles in balanced equilibrium around D08 1610 6 the axial center. During the Han dynasty, another Yin-Yang D08 1620 7 conception was applied to the Lo Shu, considering the D08 1630 4 latter as a plan of Ancient China. Instead of linking D08 1640 3 the nine numbers of this diagram with the traditional D08 1640 12 Nine Provinces, as was usually done, this equated the D08 1650 5 odd, Yang numbers with mountains (firm and resistant, D08 1660 6 hence Yang) and the even numbers with rivers (sinuous D08 1670 4 and yielding, hence Yin); taking the former from the D08 1680 3 Five Sacred Mountains of the Han period and the latter D08 1680 13 from the principal river systems of Old China. D08 1690 8 Thus the middle number, 5, represented Sung-Shan D08 1700 6 in Honan, Central China; the 3, T'ai-Shan in Shantung, D08 1710 6 East China; the 7, Hwa-Shan in Shensi, West China; D08 1720 3 the 1, Heng-Shan in Hopei, North China (or the mountain D08 1730 3 with the same name in neighboring Shansi); and the D08 1740 1 9, Huo-Shan in Anhwei, which was then the South Sacred D08 1740 12 Mountain. For the rivers, the 4 represented the Huai, D08 1750 9 to the (then) Southeast; the 2, the San Kiang (three D08 1760 7 rivers) in the (then) Southwest; the 8, the Chi in D08 1770 6 the Northeast; and the 6, the (upper) Yellow River D08 1780 1 in the Northwest. D08 1780 4 Note that by Western standards this plan was "upside D08 1790 4 down", as it put North at the bottom and South at the D08 1800 3 top, with the other directions correspondingly altered; D08 1800 10 but in this respect it was merely following the accepted D08 1810 9 Chinese convention for all maps. The same arrangement D08 1820 7 was used when the Lo Shu was equated with the Nine D08 1830 5 Provinces; and whenever the Lo Shu involved directional D08 1840 3 symbolism, it was oriented in this same fashion. D09 0010 1 Few persons who join the Church are insincere. They D09 0010 10 earnestly desire to do the will of God. When they fall D09 0020 10 by the wayside and fail to achieve Christian stature, D09 0030 3 it is an indictment of the Church. These fatalities D09 0040 2 are dramatic evidence of "halfway evangelism", a failure D09 0050 1 to follow through. A program of Lay Visitation Evangelism D09 0050 10 can end in dismal defeat with half the new members D09 0060 10 drifting away unless practical plans and strenuous D09 0070 5 efforts are made to keep them in the active fellowship. D09 0080 2 The work of Lay Visitation Evangelism is not completed D09 0090 2 when all of the persons on the Responsibility List D09 0090 11 have been interviewed. In the average situation about D09 0100 8 one-third of those visited make commitments to Christ D09 0110 5 and the Church. The pastor and the Membership Preparation D09 0120 3 and Assimilation Committee must follow through immediately D09 0130 3 with a carefully planned program. The first thirty D09 0140 1 to sixty days after individuals make their decision D09 0140 9 will determine their interest and participation in D09 0150 6 the life of the Church. Neglect means spiritual paralysis D09 0160 4 or death. D09 0160 6 #PREPARATION FOR MEMBERSHIP# D09 0160 9 CHURCHES THAT HAVE a carefully planned program of membership D09 0170 9 preparation and assimilation often keep 85 to 90 per D09 0180 9 cent of their new members loyal and active. This is D09 0190 6 the answer to the problem of "membership delinquency". D09 0200 2 It is important that persons desiring to unite with D09 0210 3 the Church be prepared for this experience so that D09 0210 12 it may be meaningful and spiritually significant. It D09 0220 8 is unfair and unchristian to ask a person to take the D09 0230 8 sacred vows of Church membership before he has been D09 0240 5 carefully instructed concerning their implications. D09 0250 1 Preparation for Church membership begins immediately D09 0250 7 after the commitment is received. D09 0260 5 _1)_ D09 0260 6 The pastor writes a personal letter to each individual, D09 0270 4 expressing his joy over the decision, assuring him D09 0280 2 of a pastoral call at the earliest convenient time, D09 0280 11 and outlining the plan for membership preparation classes D09 0290 7 and Membership Sunday. Some pastors write a letter D09 0300 6 the same night the decision is reported by the visitors. D09 0310 4 It should not be postponed later than the next day. D09 0320 1 A helpful leaflet may be enclosed in the letter. D09 0320 10 _2)_ D09 0320 11 The pastor calls in the home of each individual D09 0330 8 or family for a spiritual guidance conference. If possible, D09 0340 4 he should make an appointment in order that all persons D09 0350 4 involved may be present. This is not a social call. D09 0360 2 It is definitely a "spiritual guidance conference". D09 0360 9 He will discuss the significance of Christian commitment, D09 0370 8 the necessity of family religion and private devotions, D09 0380 7 and the importance of the membership preparation sessions. D09 0390 4 There may be problems of conduct or questions of belief D09 0400 4 which will require his counsel. Each conference should D09 0410 2 be concluded naturally with prayer. A piece of devotional D09 0410 11 material, such as The Upper Room, may be left in each D09 0420 11 home. D09 0430 1 _3)_ D09 0430 1 A minimum of four sessions of preparation for membership D09 0430 10 is necessary for adults. Some churches require more. D09 0440 7 None should ask less. Those who join the Church need D09 0450 7 to be instructed in the faith and the meaning of Christian D09 0460 4 discipleship before they take the sacred vows. They D09 0470 3 will have a greater appreciation for the Church and D09 0470 12 a deeper devotion to it if membership requires something D09 0480 8 of them. D09 0480 10 Many churches find the Sunday school hour to be D09 0490 9 the most practical time for adult preparation classes. D09 0500 5 Others meet on Sunday night, at the mid-week service, D09 0510 4 or for a series of four nights. Some pastors have two D09 0520 2 sessions in one evening, with a refreshment period D09 0520 10 between. D09 0530 1 The sessions should cover four major areas: D09 0530 7 _A_ D09 0530 8 - The Christian Faith D09 0540 2 _B_ D09 0540 3 - History of the Church D09 0540 7 _C_ D09 0540 8 - Duties of Church Membership D09 0550 2 _D_ D09 0550 3 - The Local Church and Its Program D09 0560 1 Following each instruction period a piece of literature D09 0560 9 dealing with the topic should be handed each one for D09 0570 10 further reading during the week. This procedure is D09 0580 5 much more effective than giving out a membership packet. D09 0590 2 #FOURTH SESSION IMPORTANT# D09 0590 5 MOST PASTORS FIND that the fourth session should take D09 0600 7 at least two hours and therefore hold it on a week D09 0610 6 night prior to Reception Sunday. In this session the D09 0620 2 persons seeking membership are provided information D09 0620 8 concerning the work of the denomination as well as D09 0630 8 the program and activities of the local church. The D09 0640 4 lay leadership of the church may be invited to speak D09 0650 1 on the various phases of church life, service opportunities, D09 0650 10 the church school, missions, men's work, women's work, D09 0660 7 youth program, social activities, and finances. The D09 0670 5 budget of the church may be presented and pledges solicited D09 0680 4 at this session. An "interest finder" or "talent sheet" D09 0690 3 may be filled out by each person. (See sample on pp& D09 0700 2 78-79.) The fourth session may be concluded with a D09 0700 12 tour of the church facilities and refreshments. The D09 0710 6 social time gives an opportunity for church leaders D09 0720 4 to become acquainted with the new members. D09 0720 11 #ADDITIONAL SUGGESTIONS FOR MEMBERSHIP PREPARATION# D09 0730 5 IN CONDUCTING the Membership Preparation-Inquirers' D09 0740 5 Class, the pastor should plan a variety of teaching D09 0750 6 techniques in order to develop greater interest on D09 0760 2 the part of the class. The following have been found D09 0760 12 effective. D09 0770 1 _1)_ D09 0770 2 Extend the number of classes. Some churches have D09 0780 1 six or more training sessions of two hours each, generally D09 0780 11 held on Sunday night or during the week. This gives D09 0790 8 greater opportunity for the learning process. D09 0800 3 _2)_ D09 0800 4 Use dramatization- for example, in discussing the D09 0810 3 Lord's Supper or church symbolism. D09 0810 8 _3)_ D09 0810 9 Use audio-visual aids. Some excellent filmstrips D09 0820 7 with recordings and motion pictures may be secured D09 0830 5 from your denominational headquarters to enrich the D09 0840 3 class session. D09 0840 5 _4)_ D09 0840 6 Have a "Question Box". Some new members will hesitate D09 0850 6 to ask questions audibly. Urge them to write out their D09 0860 5 questions for the box. D09 0860 9 _5)_ D09 0860 10 Use a textbook with assigned readings each week. D09 0870 6 _6)_ D09 0870 7 Select class members for reports on various phases D09 0880 5 of the study. D09 0880 8 _7)_ D09 0880 9 Conduct examinations, using a true-false check sheet. D09 0890 7 _8)_ D09 0890 8 Ask each member to write a statement on such topics D09 0900 8 as: "What Christ Means to Me", "What the Church Means D09 0910 6 to Me", "Why Join the Church", "The Duties of Church D09 0920 5 Members", etc&. D09 0920 7 _9)_ D09 0920 8 Assign a series of catechism questions to be memorized. D09 0930 9 _10)_ D09 0940 1 Invite class members to share in an extra period D09 0940 9 of Bible study each week. D09 0950 2 _11)_ D09 0950 3 Ask each new member to bring his Pledge of Loyalty D09 0960 1 to the Reception Service. D09 0960 5 #WHAT ABOUT TRANSFERS?# D09 0960 8 THERE IS A GROWING CONVICTION among pastors and Church D09 0970 9 leaders that all those who come into the fellowship D09 0980 8 of the Church need preparatory training, including D09 0990 3 those coming by transfer of membership. George E& Sweazey D09 1000 2 writes: "There is danger in trying to make admission D09 1010 1 to the Church so easy and painless that people will D09 1010 11 scarcely know that anything has happened". D09 1020 5 People appreciate experiences that demand something D09 1030 4 of them. Those who transfer their membership are no D09 1040 2 exception to the rule. For most of them, it will be D09 1040 13 their first experience in membership training, since D09 1050 6 this is a recent development in many churches. Those D09 1060 5 coming from other denominations will welcome the opportunity D09 1070 3 to become informed. D09 1070 6 The preparatory class is an introductory face-to-face D09 1080 6 group in which new members become acquainted with one D09 1090 3 another. It provides a natural transition into the D09 1090 11 life of the local church and its organizations. D09 1100 8 #RECEPTION INTO THE CHURCH FELLOWSHIP# D09 1110 2 THE TOTAL PROCESS of evangelism reaches the crescendo D09 1120 1 when the group of new members stands before the congregation D09 1120 11 to declare publicly their faith and to be received D09 1130 9 into the fellowship of the Church. This should be a D09 1140 8 high moment in their lives, a never-to-be-forgotten D09 1150 1 experience. They should sense the tremendous significance D09 1160 1 of joining the spiritual succession reaching back to D09 1160 9 Christ our Lord and forward to an eternal fellowship D09 1170 8 with the saints of the ages. D09 1180 1 Every detail of the service merits careful attention- D09 1180 9 the hymns, the sermon, the ritual, the right hand of D09 1190 10 fellowship, the introduction to the congregation, the D09 1200 5 welcome of the congregation. This is a vital part of D09 1210 5 their spiritual growth and assimilation. It will help D09 1220 1 to determine the attitude of the new members toward D09 1220 10 the Church. It can mean the difference between participation D09 1230 7 and inaction, spiritual growth and decay. D09 1240 4 The worship service is the natural and logical time D09 1250 2 to receive new members into the Church. The atmosphere D09 1250 11 for this momentous experience can be created most effectively D09 1260 9 through the worship experience. Psychologically the D09 1270 5 reception should be the climax, following the sermon. D09 1280 5 _1)_ D09 1280 6 Ask the new members to meet thirty minutes before D09 1290 3 the service to complete "talent sheets" and pledge D09 1300 1 cards. Some denominations ask new members to sign personally D09 1300 10 the chronological membership register. Provide a name D09 1310 7 card for each new member. Outline plans for the entire D09 1320 8 service. D09 1320 9 _2)_ D09 1320 10 Arrange a reserved section in the sanctuary where D09 1330 7 all new members may sit together. Sponsors may sit D09 1340 4 with them also. D09 1340 7 _3)_ D09 1340 8 Invite sponsors or Fellowship Friends to stand back D09 1350 5 of the new members in the reception service. D09 1360 1 _4)_ D09 1360 2 Give each new member a certificate of membership. D09 1360 10 _5)_ D09 1370 1 Introduce each new member to the congregation, asking D09 1370 9 him to face the congregation. D09 1380 3 _6)_ D09 1380 4 Lead the congregation in a response of welcome. D09 1390 2 _7)_ D09 1390 3 Have a reception for new members in the parlor or D09 1400 1 social hall immediately after the service. D09 1400 7 _8)_ D09 1400 8 Take a picture of the group of new members to be D09 1410 8 put in the church paper or placed on the bulletin board. D09 1420 3 _9)_ D09 1420 4 Have a fellowship luncheon or dinner with new members D09 1430 3 as guests. D09 1430 5 #CHAPTER 6 PLANNING FOR THE ASSIMILATION AND GROWTH D09 1440 2 OF NEW MEMBERS# D09 1440 5 THE CHURCH is "the family of God". The members of the D09 1450 5 "family" are drawn together by a common love for Christ D09 1460 3 and a sincere devotion to His Kingdom. Every member D09 1470 1 of the family must have a vital place in its life. D09 1470 12 This is no spectator-type experience; everyone is to D09 1480 5 be a participant. D09 1480 8 Yet the most difficult problem in the Church's program D09 1490 8 of evangelism is right at this point- helping new members D09 1500 7 to become participating, growing parts of the fellowship. D09 1510 5 Very easily they may be neglected and eventually join D09 1520 2 the ranks of the unconcerned and inactive. D09 1520 9 A study of major denominational membership statistics D09 1530 6 over a twenty-year period revealed the appalling fact D09 1540 5 that nearly 40 per cent of those who joined the Church D09 1550 4 were lost to the Church within seven years. One denomination D09 1560 2 had a membership of 1,419,833 at the beginning of the D09 1570 1 period under study, and twenty years later its membership D09 1570 10 stood at 1,541,991- a net growth of only 122,158. Yet D09 1580 10 during the same period there were 1,080,062 additions. D09 1590 4 Another major church body had 4,499,608 members and D09 1600 3 twenty years later its membership stood at 4,622,444. D09 1600 11 During this time 4,122,354 new members were brought D09 1610 8 into the fellowship. Still another denomination had D09 1620 5 7,360,187 members twenty years ago. During this period D09 1630 3 7,484,268 members were received, yet the net membership D09 1640 1 now is only 9,910,741. These figures indicate that D09 1640 9 we are losing almost as many as we are receiving into D09 1650 9 membership. D09 1650 10 This problem is illustrated by the fact that many D09 1660 8 local churches drop from the active membership rolls D09 1670 4 each year as many as they receive into the fellowship. D09 1680 1 Studies of membership trends, even in some areas where D09 1680 10 population is expanding, show that numbers of churches D09 1690 8 have had little net increase, though many new members D09 1700 6 were received. Something is wrong when these things D09 1710 3 happen. The local "family of God" has failed its new D09 1720 2 members through neglect and unconcern for their spiritual D09 1720 10 welfare. D09 1730 1 #BASIC NEEDS# D09 1730 3 NEW MEMBERS can become participating, growing members. D09 1740 2 But this will not happen merely through the natural D09 1740 11 process of social life. It must be planned and carefully D09 1750 10 developed. The entire membership of the local church D09 1760 7 must be alerted to their part in this dynamic process. D09 1770 5 If the church has followed the plan of cultivation D09 1780 3 of prospects and carried through a program of membership D09 1790 1 preparation as outlined earlier in this book, the process D09 1790 10 of assimilation and growth will be well under way. D09 1800 8 Those who enter the front door of the church intelligently D09 1810 6 and with Christian dedication will not so easily step D09 1820 5 through the back door because of lost interest. D09 1830 1 However, it is not enough to bring persons to Christian D09 1830 11 commitment and train them in the meaning of Christian D09 1840 9 discipleship. When they unite with the Church they D09 1850 7 must find in this fellowship the satisfaction of their D09 1860 3 basic spiritual needs or they will never mature into D09 1870 1 effective Christians. D09 1870 3 The Church expects certain things of those who become D09 1880 4 members. The new members justifiably expect some things D09 1890 1 from their church family: D09 1890 5 - Welcome into the fellowship D09 1900 3 - Sincere Christian love and understanding D09 1900 8 - Inspiring and challenging worship experiences D09 1910 5 - Social and recreational activities D09 1920 1 - Opportunities for Christian service D09 1930 3 - Opportunities for study of the Christian faith D09 1930 10 and the Bible D09 1940 3 - Creative prayer experiences D09 1940 6 - Guidance in Christian social concerns D10 0010 1 MEN need unity and they need God. Care must be taken D10 0010 12 neither to confuse unity with uniformity nor God with D10 0020 9 our parochial ideas about him, but with these two qualifications, D10 0030 8 the statement stands. The statement also points to D10 0040 6 a classic paradox: The more men turn toward God, who D10 0050 4 is not only in himself the paradigm of all unity but D10 0060 1 also the only ground on which human unity can ultimately D10 0060 11 be established, the more men splinter into groups and D10 0070 8 set themselves apart from one another. To be reminded D10 0080 5 of this we need only glance at the world map and note D10 0090 3 the extent to which religious divisions have compounded D10 0090 11 political ones, with a resultant fragmentation of the D10 0100 8 human race. Massacres attending the partition of India D10 0110 6 and the establishment of the State of Israel are simply D10 0120 5 recent grim evidences of the hostility such divisions D10 0130 2 can engender. The words of Cardinal Newman come forcibly D10 0135 1 to mind: "Oh how we hate one another for the love of D10 0140 12 God"! D10 0150 1 The source of this paradox is not difficult to identify. D10 0150 11 It lies in institutions. Institutions require structure, D10 0160 6 form, and definition, and these in turn entail differentiation D10 0170 7 and exclusion. A completely amorphous institution would D10 0180 4 be a contradiction in terms; to escape this fate, it D10 0190 4 must rule some things out. For every criterion which D10 0200 1 defines what something is, at the same time proclaims- D10 0200 10 implicitly if not openly- what that something is not. D10 0210 8 Some persons are so sensitive to this truth as to propose D10 0220 7 that we do away with institutions altogether; in the D10 0230 3 present context this amounts to the advice that while D10 0240 1 being religious may have a certain justification, we D10 0240 9 ought to dispense with churches. The suggestion is D10 0250 6 naive. Man is at once a gregarious animal and a form-creating D10 0260 6 being. Having once committed himself to an ideal which D10 0270 4 he considers worthwhile, he inevitably creates forms D10 0280 1 for its expression and institutions for its continuance. D10 0280 9 To propose that men be religious without having religious D10 0290 7 institutions is like proposing that they be learned D10 0300 5 without having schools. Both eventualities are possible D10 0310 3 logically, but practically they are impossible. As D10 0310 10 much as men intrinsically need the unity that is grounded D10 0320 10 in God, they instrumentally require the institutions D10 0330 4 that will direct their steps toward him. D10 0340 2 Yet the fact remains that such institutions do set D10 0340 11 men at odds with their fellows. Is there any way out D10 0350 11 of the predicament? The only way that I can see is D10 0360 9 through communication. Interfaith communication need D10 0370 3 not be regarded as an unfortunate burden visited upon D10 0380 2 us by the necessity of maintaining diplomatic relations D10 0380 10 with our adversaries. Approached creatively, it is D10 0390 6 a high art. It is the art of relating the finite to D10 0400 6 the infinite, of doing our best to insure that the D10 0410 2 particularistic requirements of religious institutions D10 0410 7 will not thwart God's intent of unity among men more D10 0420 9 than is minimally necessary. In a certain sense, interfaith D10 0430 6 communication parallels diplomatic communication among D10 0440 3 the nation-states. D10 0440 6 What are the pertinent facts affecting such communication D10 0450 5 at the present juncture of history? I shall touch on D10 0460 5 three areas: personal, national, and theological. D10 0470 1 #/1,# D10 0470 2 By personal factors I mean those rooted in personality D10 0480 1 structure. Some interfaith tensions are not occasioned D10 0480 8 by theological differences at all, but by the need D10 0490 8 of men to have persons they can blame, distrust, denounce, D10 0500 5 and even hate. Such needs may rise to pathological D10 0510 3 proportions. Modern psychology has shown that paralleling D10 0520 1 "the authoritarian personality" is "the bigoted personality" D10 0530 1 in which insecurity, inferiority, suspicion, and distrust D10 0530 8 combine to provide a target for antagonism so indispensable D10 0540 9 that it will be manufactured if it does not exist naturally. D10 0550 7 Fortunately the number of pathological bigots appears D10 0560 4 to be quite small, but it would be a mistake to think D10 0570 3 that more than a matter of degree separates them from D10 0570 13 the rest of us. To some extent the personal inadequacies D10 0580 10 that prejudices attempt to compensate for are to be D10 0590 8 found in all of us. D10 0590 13 Interfaith conflicts which spring from psychological D10 0600 6 deficiencies are the most unfortunate of all, for they D10 0610 6 have no redeeming features whatsoever. It is difficult D10 0620 4 to say what can be done about them except that we must D10 0630 1 learn to recognize when it is they, rather than pretexts D10 0630 11 for them, that are causing the trouble, and do everything D10 0640 9 possible to nurture the healthy personalities that D10 0650 4 will prevent the development of such deficiencies. D10 0660 1 #/2,# D10 0660 2 While the personality factors that aggravate interfaith D10 0670 1 conflict may be perennial, nationalism is more variable. D10 0670 9 The specific instance I have in mind is the Afro-Asian D10 0680 11 version which has gained prominence only in this second D10 0690 8 half of the twentieth century. D10 0700 1 Emerging from the two centuries of colonial domination, D10 0700 9 the Afro-Asian world is aflame with a nationalism that D10 0710 10 has undone empires. No less than twenty-two nations D10 0720 7 have already achieved independence since World War D10 0730 4 /2,, and the number is growing by the year. As an obvious D10 0740 3 consequence, obstacles to genuine interfaith communication D10 0750 1 have grown more formidable in one important area: relations D10 0750 10 between Christians and non-Christians in these lands. D10 0760 8 Colonialism alone would have been able to make these D10 0770 7 difficulties serious, for Christianity is so closely D10 0780 4 tied to colonialism in the minds of these people that D10 0790 1 repudiation of the one has tended automatically toward D10 0790 9 the repudiation of the other. Actually, however, this D10 0800 7 turns out to be only part of the picture. Nationalism D10 0810 4 has abetted not only the repudiation of foreign religions D10 0820 2 but the revival of native ones, some of which had been D10 0820 13 lying in slumber for centuries. The truth is that any D10 0830 10 revival of traditional and indigenous religion will D10 0840 5 serve to promote that sense of identity and Volksgeist D10 0850 3 which these young nations very much need. Insofar as D10 0860 2 these nations claim to incarnate traditions and ways D10 0860 10 of life which constitute ultimate, trans-political D10 0870 6 justifications for their existence, such people are D10 0880 4 inevitably led to emphasize the ways in which these D10 0890 2 traditions and ways are theirs rather than someone D10 0890 10 else's. D10 0900 1 All this works severely against the kind of cross-cultural D10 0910 1 communication for which Christian missions stand. Africans D10 0910 8 and Asians tend to consider not only missions but the D10 0920 9 local churches they have produced as centers and agents D10 0930 6 of Western culture and ideology if not of direct political D10 0940 4 propaganda. The people hardest hit by this suspicion D10 0950 1 are, of course, Christians on the mainland of China. D10 0950 10 But the problem extends elsewhere. For example, in D10 0960 7 Burma and Ceylon many Buddhists argue that Buddhism D10 0970 4 ought to be the official state religion. In 1960 Ceylon D10 0980 4 nationalized its sectarian- preponderantly Christian- D10 0990 3 schools, to the rejoicing of most of its 7,000,000 D10 0990 12 Buddhists and the lament of its 800,000 Roman Catholics. D10 1000 8 Again, India has imposed formidable barriers against D10 1010 4 the entrance of additional missionaries, and fanatical D10 1020 3 Hindu parties are expected to seek further action against D10 1030 1 Christians once the influence making for tolerance D10 1030 8 due to Nehru and his followers is gone. D10 1040 6 The progressive closing of Afro-Asian ears to the D10 1050 4 Christian message is epitomized in a conversation I D10 1060 2 had three years ago while flying from Jerusalem to D10 1060 11 Cairo. I was seated next to the director of the Seventh D10 1070 9 Day Adventists' world radio program. He said that on D10 1080 7 his tour the preceding year a considerable number of D10 1090 3 hours would have been available to him on Japanese D10 1090 12 radio networks, but that he had then lacked the funds D10 1100 10 to contract for them. After returning to the United D10 1110 6 States and raising the money, he discovered on getting D10 1120 4 back to Japan that the hours were no longer available. D10 1130 1 It was not that they had been contracted for during D10 1130 11 the interval; they simply could no longer be purchased D10 1140 8 for missionary purposes. It is not unfair to add on D10 1150 8 the other side that the crude and almost vitriolic D10 1160 2 approach of certain fundamentalist sects toward the D10 1160 9 cultures and religions among which they work has contributed D10 1170 9 measurably to this heightening of anti-Christian sentiment. D10 1180 6 Ironically, these are the groups which have doubled D10 1190 5 or tripled their missionary efforts since World War D10 1200 3 /2,, while the more established denominations are barely D10 1210 1 maintaining pre-war staffs. D10 1210 5 Although I have emphasized the barriers which an D10 1220 4 aroused nationalism has raised against relations between D10 1230 1 Christians and non-Christians in Asia, the fact is D10 1230 10 that this development has also widened the gulf between D10 1240 7 certain Afro-Asian religions themselves. The partition D10 1250 4 of India has hardly improved relations between Hindus D10 1260 3 and Muslims; neither has the establishment of the State D10 1270 2 of Israel fostered harmony between Muslims and Jews. D10 1270 10 #/3,# D10 1280 1 I turn finally to several theological developments. D10 1280 8 _1._ D10 1290 1 Theocracy reconsidered. The modern world has been D10 1290 7 marked by progressive disaffection with claims to divine D10 1300 6 sanction for the state, whatever its political form. D10 1310 4 The American Constitution was historic at this point D10 1320 3 in providing that "Congress shall make no law respecting D10 1330 1 an establishment of religion or prohibiting the free D10 1330 9 exercise thereof". One of our foremost jurists, David D10 1340 7 Dudley Field, has gone so far as to call this provision D10 1350 7 "the greatest achievement ever made in the course of D10 1360 4 human history". D10 1360 6 The trend throughout the world's religions has been D10 1370 4 toward a recognition of at least the practical validity D10 1380 2 of this constitutional enactment. Pakistan was created D10 1380 9 in 1947 expressly as a Muslim state, but when the army D10 1390 11 took over eleven years later it did so on a wave of D10 1400 10 mass impatience which was directed in part against D10 1410 4 the inability of political and religious leaders to D10 1410 12 think their way through to the meaning of Islam for D10 1420 10 the modern political situation. "What is the point", D10 1430 6 Charles Adams reports the Pakistanis as asking, "in D10 1440 4 demanding an Islamic state and society if no one, not D10 1450 3 even the doctors of the sacred law themselves, can D10 1450 12 say clearly and succinctly what the nature of such D10 1460 8 a state and society is"? The current regime of President D10 1470 6 Mohammad Ayub Khan is determinedly secular. And while D10 1480 4 the nation was formerly named "The Islamic Republic D10 1490 2 of Pakistan", it is now simply "The Republic of Pakistan". D10 1500 1 Comparable trends can be noted elsewhere. The new D10 1500 9 regime in Turkey is intentionally less Muslim than D10 1510 8 its predecessor. The religious parties in Israel have D10 1520 6 experienced a great loss of prestige in recent months. D10 1530 4 During the years when Israel was passing from crisis D10 1540 2 to crisis- the Sinai campaign, the infusion of multitudes D10 1540 11 of penniless immigrants- it was felt that the purpose D10 1550 9 of national unity could be best served if the secular D10 1560 8 majority were to yield to the religious parties. Now D10 1570 3 that Israel enjoys relative prosperity and a reduction D10 1580 1 of tensions, the secularists are less disposed to compromise. D10 1590 1 And in this country Gustave Weigel's delineation of D10 1590 9 the line between the sacral and secular orders during D10 1600 7 the last presidential campaign served to provide a D10 1610 5 most impressive Roman Catholic defense of the practical D10 1620 2 autonomy of both church and state. The failure at that D10 1620 12 time of the Puerto Rican bishops to control the votes D10 1630 10 of their people added a ring of good sense to Father D10 1640 8 Weigel's theological argument. Everywhere there seems D10 1650 4 to be a growing recognition of the fact that governments D10 1660 2 and religious institutions alike are too fallible and D10 1660 10 corruptible- in a word, too human- to warrant any claim D10 1670 12 of maintaining partnership with the divine. D10 1680 5 _2._ D10 1680 6 Salvation reconsidered. My father went as a missionary D10 1690 6 to China in a generation that responded to Student D10 1700 3 Volunteer Movement speakers who held watches in their D10 1700 11 hands and announced to the students in their audiences D10 1710 9 how many Chinese souls were going to hell each second D10 1720 8 because these students were not over there saving them. D10 1730 5 That mention of this should bring smiles to our lips D10 1740 3 today is as clear an indication as we could wish of D10 1740 14 the extent to which attitudes have changed. I do not D10 1750 9 mean to imply that Christians have adopted the liberal D10 1760 5 assumption, so prevalent in Hinduism, that all religions D10 1770 4 are merely different paths to the same summit. Leslie D10 1780 1 Newbiggin reflects the dominant position within the D10 1780 8 World Council of Churches when he says, "We must claim D10 1790 9 absoluteness and finality for Christ and His finished D10 1800 6 work, but that very claim forbids us to claim absoluteness D10 1810 5 and finality for our understanding of it". Newbiggin's D10 1820 2 qualification on the Christian claim is of considerable D10 1830 1 significance. The Roman Catholic Church has excommunicated D10 1830 8 one of its priests, Father Feeney, for insisting that D10 1840 8 there is no salvation outside the visible church. In D10 1850 6 mentioning this under "salvation reconsidered" I do D10 1860 4 not mean to imply that Roman Catholic doctrine has D10 1870 2 changed in this area but rather that it has become D10 1870 12 clearer to the world community what that doctrine is. D11 0010 1 When they say that under no circumstances would it D11 0010 10 ever be right to "permit" the termination of the human D11 0020 6 race by human action, because there could not possibly D11 0030 5 be any proportionate grave reason to justify such a D11 0040 3 thing, they know exactly what they mean. Of course, D11 0040 12 in prudential calculation, in balancing the good directly D11 0050 7 intended and done against the evil unintended and indirectly D11 0060 6 done, no greater precision can be forthcoming than D11 0070 4 the subject allows. Yet it seems clear that there can D11 0080 2 be no good sufficiently great, or evil repelled sufficiently D11 0080 11 grave, to warrant the destruction of mankind by man's D11 0090 9 own action. D11 0100 1 I mean, however, that the moral theologian knows D11 0100 9 what he means by "permit". He is not talking in the D11 0110 7 main about probabilities, risks and danger in general. D11 0120 5 He is talking about an action which just as efficaciously D11 0130 1 does an evil thing (and is known certainly and unavoidably D11 0140 1 to lead to this evil result) as it efficaciously does D11 0140 11 some good. He is talking about double effects, of which D11 0150 8 the specific action causes directly the one and indirectly D11 0160 6 the other, but causes both; of which one is deliberately D11 0170 6 willed or intended and the other not intended or not D11 0180 3 directly intended, but still both are done, while the D11 0190 1 evil effect is, with equal consciousness on the part D11 0190 10 of the agent, foreknown to be among the consequences. D11 0200 6 This is what, in a technical sense, to "only permit" D11 0210 4 an evil result means. It means to do it and to know D11 0220 4 one is doing it, but as only a secondary if certain D11 0220 15 effect of the good one primarily does and intends. D11 0230 9 Of course, grave guiltiness may be imputed to the military D11 0240 7 action of any nation, or to the action of any leader D11 0250 4 or leaders, which for any supposed good "permits", D11 0260 1 in this sense, the termination of the human race by D11 0260 11 human action. Certainly, in analyzing an action which D11 0270 7 truly faced such alternatives, "it is never possible D11 0280 5 that no world would be preferable to some worlds, and D11 0290 4 there are in truth no circumstances in which the destruction D11 0300 2 of human life presents itself as a reasonable alternative". D11 0310 1 Naturally, where one or the other of the effects D11 0310 10 of an action is uncertain, this has to be taken into D11 0320 9 account. Especially is this true when, because the D11 0330 5 good effect is remote and speculative while the evil D11 0340 3 is certain and grave, the action is prohibited. Presumably, D11 0350 1 if the reverse is the case and the good effect is more D11 0350 13 certain than the evil result that may be forthcoming, D11 0360 7 not only must the good and the evil be prudentially D11 0370 4 weighed and found proportionate, but also calculation D11 0380 1 of the probabilities and of the degree of certainty D11 0380 10 or uncertainty in the good or evil effect must be taken D11 0390 10 into account. There must not only be greater good than D11 0400 7 evil objectively in view, but also greater probability D11 0410 2 of actually doing more good than harm. If an evil which D11 0420 1 is certain and extensive and immediate may rarely be D11 0420 10 compensated for by a problematic, speculative, future D11 0430 6 good, by the same token not every present, certain, D11 0440 3 and immediate good (or lesser evil) that may have to D11 0450 2 be done will be outweighed by a problematic, speculative, D11 0450 11 and future evil. Nevertheless, according to the traditional D11 0460 7 theory, a man begins in the midst of action and he D11 0470 8 analyzes its nature and immediate cosequences before D11 0480 2 or while putting it forth and causing these consequences. D11 0490 1 He does not expect to be able to trammel up all the D11 0490 13 future consequences of his action. Above all, he does D11 0500 8 not debate mere contingencies, and therefore, if these D11 0510 5 are possibly dreadful, find himself forced into inaction. D11 0520 3 He does what he can and may and must, without regarding D11 0530 1 himself as lord of the future or, on the other hand, D11 0530 12 as covered with guilt by accident or unforeseen consequences D11 0540 7 or by results he did not "permit" in the sense explained. D11 0550 6 By contrast, a good deal of nuclear pacifism begins D11 0560 3 with the contingencies and the probabilities, and not D11 0570 2 with the moral nature of the action to be done; and D11 0570 13 by deriving legitimate decision backward from whatever D11 0580 6 may conceivably or possibly or probably result, whether D11 0590 5 by anyone's doing or by accident, it finds itself driven D11 0600 5 to inaction, to non-political action in politics and D11 0610 2 non-military action in military affairs, and to the D11 0610 11 not very surprising discovery that there are now no D11 0620 7 distinctions on which the defense of justice can possibly D11 0630 5 be based. D11 0630 7 Mr& Philip Toynbee writes, for example, that "in D11 0640 6 terms of probability it is surely as likely as not D11 0650 4 that mutual fear will lead to accidental war in the D11 0650 14 near future if the present situation continues. If D11 0660 8 it continues indefinitely it is nearly a statistical D11 0670 6 certainty that a mistake will be made and that the D11 0680 6 devastation will begin". Against such a termination D11 0690 1 of human life on earth by human action, he then proposes D11 0690 12 as an alternative that we "negotiate at once with the D11 0700 9 Russians and get the best terms which are available", D11 0710 6 that we deliberately "negotiate from comparative weakness". D11 0720 4 He bravely attempts to face this alternative realistically, D11 0730 2 i&e&, by considering the worst possible outcome, namely, D11 0740 2 the total domination of the world by Russia within D11 0740 11 a few years. This would be by far the better choice, D11 0750 10 when "it is a question of allowing the human race to D11 0760 7 survive, possibly under the domination of a regime D11 0770 4 which most of us detest, or of allowing it to destroy D11 0780 2 itself in appalling and prolonged anguish". Nevertheless, D11 0780 9 the consequence of the policy proposed is everywhere D11 0790 8 subtly qualified: it is "a possible result, however D11 0800 7 improbable"; "the worst, and least probable" result; D11 0810 4 "if it didn't prevail mankind would still be given D11 0820 4 the opportunity of prevailing"; for "surely anything D11 0830 2 is better than a policy which allows for the possibility D11 0840 1 of nuclear war". If we have not thought and made a D11 0840 12 decision entirely in these terms, then we need to submit D11 0850 9 ourselves to the following "simple test": "Have we D11 0860 5 decided how we are to kill the other members of our D11 0870 4 household in the event of our being less injured than D11 0880 1 they are"? Thus, moral decision must be entirely deduced D11 0880 10 backward from the likely eventuality; it is no longer D11 0890 9 to be formulated in terms of the nature of present D11 0900 6 action itself, its intention, and proximate effect D11 0910 2 or the thing to be done. D11 0910 8 Several of the replies to Mr& Toynbee, without conscious D11 0920 6 resort to the traditional terminology with regard to D11 0930 4 the permission of evil, succeed in restoring the actual D11 0940 2 context in which present moral and political decisions D11 0940 10 must be made, by distinguishing between choosing a D11 0950 7 great evil and choosing in danger of this evil. "It D11 0960 6 is worse for a nation to give in to evil **h than to D11 0970 4 run the risk of annihilation". "I am consciously prepared D11 0980 1 to run the continued risk of 'race suicide by accident' D11 0980 11 rather than accept the alternative certainty of race D11 0990 8 slavery by design. But I can only make this choice D11 1000 7 because I believe that the risk need not increase, D11 1010 3 but may be deliberately reduced" [by precautions against D11 1020 1 accidents or by limiting war?] "Quoting Mr& Kennan's D11 1030 1 phrase that anything would be better than a policy D11 1030 10 which led inevitably to nuclear war, he [Toynbee] says D11 1040 7 that anything is better than a policy which allows D11 1050 4 for the possibility of nuclear war". "If asked to choose D11 1060 4 between a terrible probability and a more terrible D11 1060 12 possibility, most men will choose the latter". "If D11 1070 8 **h Philip Toynbee is claiming that the choice lies D11 1080 7 between capitulation and the risk of nuclear war, I D11 1090 5 think he is right. I do not accept that the choice D11 1100 1 is between capitulation and the certainty of nuclear D11 1100 9 war". Even Professor Arnold Toynbee, agreeing with D11 1110 6 his son, does so in these terms: "Compared to continuing D11 1120 5 to incur a constant risk of the destruction of the D11 1130 5 human race, all other evils are lesser evils **h. Let D11 1140 2 us therefore put first things first, and make sure D11 1140 11 of preserving the human race at whatever the temporary D11 1150 8 price may be". D11 1160 1 Mr& Philip Toynbee affirms at one point that if D11 1160 9 he shared the anticipations of Orwell in Nineteen Eighty-Four, D11 1170 8 if he believed Communism was not only evil but "also D11 1180 8 irredeemably evil", then he might "think it right to D11 1190 7 do anything rather than to take the risk of a communist D11 1200 5 world. Even a nuclear holocaust is a little less frightful D11 1210 2 to contemplate than a race of dehumanised humans occupying D11 1210 11 the earth until doomsday". No political order or economic D11 1220 9 system is so clearly contrary to nature. But one does D11 1230 9 not have to affirm the existence of an evil order irredeemable D11 1240 6 in that sense, or a static order in which no changes D11 1250 5 will take place in time, to be able truthfully to affirm D11 1260 2 the following fact: there has never been justitia imprinted D11 1270 1 in social institutions and social relationships except D11 1270 8 in the context of some pax-ordo preserved by clothed D11 1280 8 or naked force. On their way to the Heavenly City the D11 1290 7 children of God make use of the pax-ordo of the earthly D11 1300 4 city and acknowledge their share in responsibility D11 1310 1 for its preservation. Not to repel injury and uphold D11 1310 10 and improve pax-ordo means not simply to accept the D11 1320 9 misshapen order and injustice that challenges it at D11 1330 5 the moment, but also to start down the steep slope D11 1340 2 along which justice can find no place whereon to stand. D11 1340 12 Toynbee seems to think that there is some other way D11 1350 10 to give justice social embodiment. "I would far rather D11 1360 6 die after a Russian occupation of this country- by D11 1370 4 some deliberate act of refusal- than die uselessly D11 1380 1 by atomisation". Would such an act of refusal be useful? D11 1380 11 He does not mean, in fact he addresses himself specifically D11 1390 9 to reject the proposition, that "if we took the risk D11 1400 8 of surrendering, a new generation in Britain would D11 1410 4 soon begin to amass its strength in secret in order D11 1420 1 to reverse the consequences of that surrender". He D11 1420 9 wants to be "brutally frank and say that these rebellions D11 1430 8 would be hopeless- far, far more hopeless than was D11 1440 9 the Hungarian revolution of 1956". This is not a project D11 1450 6 for regaining the ground for limited war, by creating D11 1460 2 a monopoly in one power of the world's arsenal of unlimited D11 1470 1 weapons. It is a proposal that justice now be served D11 1470 11 by means other than those that have ever preconditioned D11 1480 7 the search for it, or preconditioned more positive D11 1490 3 means for attaining it, in the past. "It is no good D11 1500 3 recommending surrender rather than nuclear warfare D11 1500 9 with the proviso that surrender could be followed by D11 1510 7 the effective military resistance by occupied peoples. D11 1520 4 Hope for the future **h would lie in the natural longing D11 1530 3 of the human race for freedom and the right to develop". D11 1540 1 This is to surrender in advance to whatever attack D11 1540 10 may yet be mounted, to the very last; it is to stride D11 1550 9 along the steep slope downward. The only contrary action, D11 1560 5 in the future as in the past, runs the risk of war; D11 1570 4 and, now and in the future unlike in the past, any D11 1580 1 attempt to repel injury and to preserve any particular D11 1580 10 civilized attainment of mankind or its provisional D11 1590 6 justice runs some risk of nuclear warfare and the danger D11 1600 5 that an effect of it will, by human action, render D11 1610 1 this planet less habitable by the human race. That D11 1610 10 is why it is so very important that ethical analysis D11 1620 7 keep clear the problem of decision as to "permitted" D11 1630 4 effects, and not draw back in fright from any conceivable D11 1640 3 contingency or suffer paralysis of action before possibilities D11 1650 1 or probabilities unrelated, or not directly morally D11 1650 8 related, to what we can and may and must do as long D11 1660 12 as human history endures. D11 1670 1 Finally, just as no different issues are posed for D11 1670 10 thoughtful analysis by the foreshortening of time that D11 1680 8 may yet pass before the end of human life on this earth, D11 1690 7 but only stimulation and alarm to the imagination, D11 1700 1 the same thing must be said in connection with the D11 1700 11 question of what we may perhaps already be doing, by D11 1710 10 human action, to accelerate this end. We should not D11 1720 6 allow the image of an immanent end brought about indirectly D11 1730 3 by our own action in the continuing human struggle D11 1740 1 for a just endurable order of existence to blind us D11 1740 11 to the fact that in some measure accelerating the end D11 1750 7 of our lease may be one consequence among others of D11 1760 4 many other of mankind's thrusts toward we know not D11 1770 2 what future. D12 0010 1 MUCH MORE than shelter, housing symbolizes social D12 0010 8 status, a sense of "belonging", acceptance within a D12 0020 8 given group or neighborhood, identification with particular D12 0030 4 cultural values and social institutions, feelings of D12 0040 3 pride and worth, aspirations and hopes basic to human D12 0050 2 well-being. For almost one-sixth of the national population D12 0050 12 discrimination in the free selection of residence casts D12 0060 8 a considerable shadow upon these values assumed as D12 0070 6 self-evident by most Americans. D12 0080 1 Few business groups in recent years have come under D12 0080 10 heavier pressure to face these realities than real D12 0090 7 estate brokers and home builders. This pressure has D12 0100 4 urged re-evaluation of the assumptions underlying their D12 0110 2 professional ethics; it has sought new sympathy for D12 0110 10 the human aspirations of racial minority groups in D12 0120 7 this country. It is not surprising that, as spokesman D12 0130 4 for real estate interests, the National Association D12 0140 1 of Real Estate Boards (~NAREB) and its local associations D12 0150 1 have sought to limit and often ignore much of this D12 0150 11 pressure. D12 0160 1 How does the local realtor see himself in the context D12 0160 11 of housing restrictions based on race, religion or D12 0170 7 ethnic attachment? What does he conceive his role to D12 0180 7 be in this area of social unrest? What ought to be, D12 0190 4 what is his potential role as a force for constructive D12 0190 14 social change? What social, ethical and theological D12 0200 7 insights can the church and university help him bring D12 0210 7 to bear upon his situation? D12 0220 1 Recently, a group of the faculty at Wesleyan University's D12 0220 10 Public Affairs Center sought some answers to these D12 0230 8 questions. Several New England realtors were invited D12 0240 6 to participate in a small colloquium of property lawyers, D12 0250 4 political scientists, economists, social psychologists, D12 0260 1 social ethicists and theologians. Here, in an atmosphere D12 0270 1 of forthrightness and mutual criticism, each sought D12 0270 8 to bring his particular insights to bear upon the question D12 0280 7 of discrimination in housing and the part each man D12 0290 6 present played in it. D12 0290 10 For a number of years, Wesleyan has been drawing D12 0300 5 varied groups of political and business leaders into D12 0310 3 these informal discussions with members of the faculty D12 0320 1 and student body, attempting to explore and clarify D12 0320 9 aspects of their responsibility for public policy. D12 0330 5 This article presents our observations of that session, D12 0340 4 of the realtors as they saw themselves and as the faculty D12 0350 2 and students saw them. D12 0350 6 Such conversation quickly reveals an ethically significant D12 0360 4 ambivalence in the self-images held by most realtors. D12 0370 2 Within the membership of this group, as has been found D12 0370 12 true of men in other professional or trade associations, D12 0380 9 the most ready portrayal of oneself to "the public" D12 0390 7 is that of a neutral agent simply serving the interests D12 0400 4 of a seller or buyer and mediating between them. Professional D12 0410 3 responsibility is seen to consist largely in serving D12 0420 1 the wishes of the client fairly and in an efficient D12 0420 11 manner. But as conversation goes on, particularly among D12 0430 6 the realtors themselves, another image emerges, that D12 0440 4 of considerable power and influence in the community. D12 0450 1 Obviously, much more than customer expectation is determining D12 0460 1 the realtor's role. Judgments are continually rendered D12 0460 8 regarding the potential buyers' income, educational D12 0470 6 level and above all, racial extraction; and whether D12 0480 4 these would qualify them for "congenial", "happy" relations D12 0490 3 to other people in certain community areas. D12 0500 1 #A NARROW PROFESSIONALISM# D12 0500 4 How explicit such factors have been historically is D12 0510 3 evident in any chronology of restrictive covenant cases D12 0520 1 or in a review of ~NAREB's Code of Ethics Article 34 D12 0520 12 in the Code, adopted in 1924, states that "a Realtor D12 0530 10 should never be instrumental in introducing into a D12 0540 6 neighborhood a character of property or occupancy, D12 0550 3 members of any race or nationality, or any individuals D12 0560 1 whose presence will clearly be detrimental to property D12 0560 9 values in that neighborhood". Though the reference D12 0570 5 to race was stricken by the association in 1950, being D12 0580 4 an agent of such "detrimental" influences still appears D12 0590 3 as the cardinal sin realtors see themselves committed D12 0590 11 to avoid. D12 0600 2 The rationale for this avoidance was most frequently D12 0610 1 expressed in economic terms; all feared the supposed D12 0610 9 stigma they believed would inevitably attach to any D12 0620 6 realtor who openly introduced non-white, particularly D12 0630 2 Negro, peoples into all-white, restricted areas. They D12 0640 2 would become tagged as men not interested in being D12 0640 11 purely real estate "professionals" but agitators for D12 0650 6 some kind of "cause" or "reform", and this was no longer D12 0660 8 to be a "pro". D12 0660 12 Obviously what we are confronted with here is the D12 0670 9 identification of "professional" with narrow skills D12 0680 4 and specialization, the effective servicing of a client, D12 0690 4 rather than responsiveness to the wider and deeper D12 0700 1 meaning and associations of one's work. These men- D12 0700 9 for the most part educated in our "best" New England D12 0710 8 colleges, well established financially and socially D12 0720 4 in the community- under kindly but insistent probing, D12 0730 2 reveal little or no objective or explicit criteria D12 0730 10 or data for their generalizations about the interests D12 0740 7 and attitudes of the people they claim to serve, or D12 0750 7 about the public responses that actually follow their D12 0760 3 occasional breach of a "client-service relationship". D12 0770 1 This narrow "professionalism" does not even fit D12 0770 8 the present realities of their situation, as the pressure D12 0780 8 of minorities and the power and respectability of the D12 0790 6 realtors increase. As our discussion continued, the D12 0800 3 inadequacy of the "client relationship" as an interpretation D12 0810 1 of their "way of operating" became evident. Realtors D12 0820 1 live in their communities as specialists in a given D12 0820 10 area of work, as members of social and professional D12 0830 6 organizations, as citizens and civic leaders, as church D12 0840 4 laymen, as university alumni, as newspaper readers, D12 0850 1 etc&. From such communal roles the realtor finds the D12 0860 9 substance that shapes his moral understanding. D12 0870 5 It seems to us that choices exercised by realtors D12 0880 3 in moral situations center in at least three areas: D12 0890 1 (1) the various ways in which they interpret a particular D12 0890 11 social issue; (2) their pattern of involvement in the D12 0900 9 regular legal and political processes; and, most pervasively, D12 0910 5 (3) their interpretation of who is a "real pro", of D12 0920 7 what it means to be a professional man in a technical, D12 0930 3 fragmented society. D12 0930 5 (1) Most of the realtors minimized their own understanding D12 0940 4 of and role in the racial issue, pleading that they D12 0950 3 only reflect the attitudes and intentions of their D12 0950 11 society. There is some reality to this; the Commission D12 0960 9 on Race and Housing concluded that "there is no reason D12 0970 7 to believe that real estate men are either more or D12 0980 6 less racially prejudiced, on the whole, than any other D12 0990 2 segment of the American population". But such a reaction D12 0990 11 obscures the powerful efforts made in the past by both D12 1000 10 ~NAREB and its local boards for the maintenance of D12 1010 8 restrictive clauses and practices. Also, it does not D12 1020 5 recognize the elements of choice and judgment continually D12 1030 2 employed. D12 1030 3 Like business and university groups generally, these D12 1040 2 men had very limited knowledge of recent sociological D12 1040 10 and psychological studies and findings that might illumine D12 1050 8 the decisions they make. Realtors, both generally and D12 1060 7 in this group, have invariably equated residential D12 1070 3 integration with a decline in property values, a circumstance D12 1080 3 viewed with considerable apprehension. D12 1080 7 Recent studies by the Commission on Race and Housing D12 1090 9 and others, however, point to a vast complex of factors D12 1100 8 that often do not warrant this conclusion. There are D12 1110 3 increasing numbers of neighborhoods that are integrated D12 1120 1 residentially without great loss of property values, D12 1120 8 the white population having taken the initiative in D12 1130 6 preparing the areas for an appreciation of the Negroes' D12 1140 4 desire for well-kept housing, privacy, etc&. Data on D12 1150 3 the decline of property values in an area after a new D12 1150 14 racial group enters it has to be assessed in terms D12 1160 10 of the trends in property values before the group comes D12 1170 6 in. Often they are able to get in only because the D12 1180 4 area is declining economically. D12 1180 8 Significantly, no realtor and few of the faculty D12 1190 8 present were familiar with any of the six volumes (published D12 1200 5 by the University of California Press) that present D12 1210 3 the commission's findings. No one anticipates any radical D12 1220 1 shift in this situation, but questions concerning reading D12 1220 9 habits, the availability of such data and the places D12 1230 9 where it is discussed must surely be raised. The role D12 1240 6 of both church and university as sources of information D12 1250 3 and settings within which the implications of such D12 1250 11 information may be explored needs consideration. D12 1260 6 Relevant "facts", however, extend beyond considerations D12 1270 4 of property values and maintenance of "harmonious" D12 1280 3 neighborhoods. Discussion of minority housing necessarily D12 1290 1 involves such basic issues as the intensity of one's D12 1290 10 democratic conviction and religious belief concerning D12 1300 6 equality of opportunity, the function and limitations D12 1310 5 of government in the securing of such equality, and D12 1320 3 the spotlight that world opinion plays upon local incidents D12 1330 1 of racial agitation and strife. D12 1330 6 #"AGAINST THE GRAIN OF CREATION"# D12 1340 1 (2) Realtors realize, of course, that they are involved D12 1340 10 in an increasingly complex legal and political system D12 1350 7 that is opening up opportunities for leverage on their D12 1360 5 relation to clients as well as opportunities for evasion D12 1370 3 of their responsibility for racial discrimination in D12 1380 2 housing. On the positive side, recent Federal action D12 1380 10 has largely undermined the legal sanction so long enjoyed D12 1390 8 by the segregationist position; anti-discriminatory D12 1400 3 statutes in housing have now been adopted by thirteen D12 1410 3 states and, while specific provisions have varied, D12 1410 10 the tendency is clearly toward expanding coverage. D12 1420 7 Realtors in attendance at the colloquium expressed D12 1430 5 interest, for example, in Connecticut's new housing D12 1440 3 law as setting standards of equity that they would D12 1450 1 like "to have to obey", but in support of which none D12 1450 12 had been willing to go on public record. As far as D12 1460 9 they were aware, the Connecticut Association of Real D12 1470 4 Estate Boards had not officially opposed the bill's D12 1480 3 passage or lobbied in its support. (This has not been D12 1480 13 the case everywhere. In 1957, the Real Estate Boards D12 1490 9 of New York City actively opposed the then pending D12 1500 6 private housing anti-discrimination law. Official reasoning: D12 1510 4 the bill was a "wanton invasion of basic property rights".) D12 1520 5 There are sins of omission as well as commission; D12 1530 4 the attitude adopted by realtors and their associations, D12 1540 1 either negative or positive, plays a large part in D12 1540 10 the public acceptance of such measures and the degree D12 1550 8 to which they may be effectively enforced. Judicial D12 1560 3 opinion since the Supreme Court decision on Shelley D12 1570 3 v& Kraemer (1948) has rendered racial restrictive covenants D12 1580 2 unenforcible. Such a decision should have placed a D12 1580 10 powerful weapon in the hands of the entire housing D12 1590 9 industry, but there is little evidence that realtors, D12 1600 4 or at least their associations, have repudiated the D12 1610 2 principle in such clauses. D12 1610 6 In the states that have passed laws preventing discrimination D12 1620 4 in the sale or rental of housing, support by real estate D12 1630 5 associations for compliance and broadened coverage D12 1640 1 through additional legislation could help remove the D12 1640 8 label of "social reformism" that most realtors individually D12 1650 6 seem determined to avoid. But as yet, no real estate D12 1660 8 board has been willing officially to support such laws D12 1670 5 or to admit the permissibility of introducing minority D12 1680 1 buyers into all-white neighborhoods. D12 1680 6 One of the roles of the social scientist, ethicist D12 1690 5 or theologian in our discussions with the realtors D12 1700 3 became that of encouraging greater awareness of the D12 1700 11 opportunities offered by the legal and political processes D12 1710 8 for the exercise of broad social responsibilities in D12 1730 6 their work. But responsiveness to these opportunities D12 1740 3 presumes that all of us judge the good as a human good D12 1750 2 and not simply as a professional, white, American good. D12 1750 11 Such judgments are meaningful only in so far as persons D12 1770 6 are members of a world, let us say a community, that D12 1780 7 embraces Scarsdale or Yonkers, but is also infinitely D12 1790 3 richer since it is all-inclusive. D12 1790 9 That community of all creation is, then, the ultimate D12 1800 8 object of our loyalty and the concrete norm of all D12 1810 6 moral judgment. Racial discrimination is wrong, then, D12 1820 2 not because it goes against the grain of a faculty D12 1820 12 member trying to converse with a few realtors but because D12 1830 9 it goes against the grain of creation and against the D12 1840 7 will of the Creator. Thus, moral issues concerning D12 1850 2 the nature of the legal and political processes take D12 1860 1 on theological dimensions. D12 1860 4 #A FRAGMENTED SOCIETY# D12 1860 7 (3) Over the years, individuals engaged in the sale D12 1870 6 of real estate have developed remarkable unity in the D12 1880 4 methods and practices employed. Most realtors and real D12 1890 2 estate brokers talk of themselves as "professional D12 1890 9 people" with the cultural and moral values held by D12 1900 9 the traditional professions. But what significance D12 1910 4 attaches to "professional", beyond the narrow sense D12 1920 2 of skillfulness in meeting a client's stated needs D12 1920 10 as already noted? Our faculty and students pressed D12 1930 7 this issue more than any other. D12 1940 3 As a theologian in the group pointed out, a professional D12 1950 1 was, before the modern period of technical specialization, D12 1950 9 one who "professed" to be a bearer and critic of his D12 1960 10 culture in the use of his particular skills. D13 0010 1 If we look about the world today, we can see clearly D13 0010 12 that there are two especially significant factors shaping D13 0020 7 the future of our civilization: science and religion. D13 0030 4 Science is placing in our hands the ultimate power D13 0040 5 of the universe, the power of the atom. Religion, or D13 0050 2 the lack of it, will decide whether we use this power D13 0050 13 to build a brave new world of peace and abundance for D13 0060 10 all mankind, or whether we misuse this power to leave D13 0070 7 a world utterly destroyed. How can we have the wisdom D13 0080 4 to meet such a new and difficult challenge? D13 0090 1 We may feel pessimistic at the outlook. And yet D13 0090 9 there is a note of hope, because this same science D13 0110 5 that is giving us the power of the atom is also giving D13 0120 3 us atomic vision. We are looking inside the atom and D13 0120 13 seeing there a universe which is not material but something D13 0130 10 beyond the material, a universe that in a word is not D13 0140 9 matter but music. And it is in this new vision of the D13 0150 7 atom that we find an affirmation and an invigoration D13 0160 1 of our faith. D13 0160 4 #ATOMIC ENERGY# D13 0160 6 To see this vision in perspective, we need first of D13 0170 5 all a clear idea of the magnitude of this new power D13 0180 2 from the atom. You know that I could hold right here D13 0180 13 in my hand the little chunk of uranium metal that was D13 0190 10 the heart of the bomb that dropped on Hiroshima. It D13 0200 6 was only about the size of a baseball; but packed in D13 0210 4 that metallic ball there was the explosive force of D13 0220 1 20,000 tons of ~TNT. That is enough ~TNT to fill the D13 0220 12 tower of the Empire State Building; and with the availability D13 0230 10 of bombs of that size, war became a new problem. D13 0240 9 Now we might have restricted the use of uranium D13 0250 5 bombs by controlling the sources of uranium because D13 0260 2 it is found in only a few places in the world. But D13 0260 14 we had hardly started to adjust our thinking to this D13 0270 8 new uranium weapon when we were faced with the hydrogen D13 0280 6 bomb. Hydrogen is just as plentiful as uranium is scarce. D13 0290 4 We know that we have hydrogen in water; water is **f D13 0300 2 and the ~H stands for hydrogen; there is also hydrogen D13 0300 12 in wood and hydrogen in our bodies. I have calculated D13 0310 9 that if I could snap my fingers in one magic gesture D13 0320 7 to release the power of all the hydrogen in my body, D13 0330 4 I would explode with the force of a hundred bombs of D13 0340 1 the kind that fell on Hiroshima. I won't try the experiment, D13 0340 12 but I think you can see that if we all knew the secret D13 0350 13 and we could all let ourselves go, there would be quite D13 0360 7 an explosion. And then think how little hydrogen we D13 0370 4 have in us compared with the hydrogen in Delaware Bay D13 0380 2 or in the ocean beyond. Salt water is still **f, the D13 0380 13 same hydrogen is there. And the size of the ocean shows D13 0390 10 us the magnitude of the destructive power we hold in D13 0400 6 our hands today. D13 0400 9 Of course, there is also an optimistic side to the D13 0410 8 picture. For if I knew the secret of letting this power D13 0420 5 in my body change directly into electricity, I could D13 0430 3 rent myself out to the electric companies and with D13 0430 12 just the power in my body I could light all the lights D13 0440 10 and run all the factories in the entire United States D13 0450 6 for some days. And think, if we all knew this secret D13 0460 3 and we could pool our power, what a wonderful public D13 0460 13 utility company we would make. With just the hydrogen D13 0470 9 of our bodies, we could run the world for years. Then D13 0480 8 think of Delaware Bay and the ocean and you see that D13 0490 6 we have a supply of power for millions of years to D13 0500 2 come. It is power with which we can literally rebuild D13 0500 12 the world, provide adequate housing, food, education, D13 0510 6 abundant living for everyone everywhere. D13 0520 2 #AN OCTILLION ATOMS# D13 0520 5 Now let us see where this power comes from. To grasp D13 0530 5 our new view of the atom, we have to appreciate first D13 0540 2 of all how small the atom is. I have been trying to D13 0540 14 make this clear to my own class in chemistry. One night D13 0550 10 there were some dried peas lying on our kitchen table, D13 0560 7 and these peas looked to me like a little group of D13 0570 3 atoms; and I asked myself a question: Suppose I had D13 0580 2 the same number of peas as there are atoms in my body, D13 0580 14 how large an area would they cover? D13 0590 5 I calculated first that there are about an octillion D13 0600 4 atoms in the average human body; that is a figure one D13 0610 2 with 27 ciphers, quite a large number. Then I calculated D13 0610 12 that a million peas would just about fill a household D13 0620 9 refrigerator; a billion peas would fill a small house D13 0630 7 from cellar to attic; a trillion peas would fill all D13 0640 4 the houses in a town of about ten thousand people; D13 0650 1 and a quadrillion peas would fill all the buildings D13 0650 10 in the city of Philadelphia. D13 0660 1 I saw that I would soon run out of buildings at D13 0670 1 this rate, so I decided to take another measure- the D13 0670 11 whole state of Pennsylvania. Imagine that there is D13 0680 6 a blizzard over Pennsylvania, but instead of snowing D13 0690 5 snow, it snows peas; so we get the whole state covered D13 0700 2 with peas, about four feet deep. You can imagine what D13 0700 12 it would look like going out on the turnpike with the D13 0710 10 peas banked up against the houses and covering the D13 0720 6 cars; Pennsylvania thus blanketed would contain about D13 0730 3 a quintillion peas. D13 0730 6 But we still have a long way to go. Next we imagine D13 0740 7 our blizzard raging over all the land areas of the D13 0750 3 entire globe- North America, South America, Europe, D13 0750 10 Asia, and Africa, all covered with peas four feet deep; D13 0760 10 then we have sextillion peas. Next we freeze over the D13 0770 8 oceans and cover the whole earth with peas, then we D13 0780 6 go out among the neighboring stars, collect 250 planets D13 0790 3 each the size of the earth, and also cover each of D13 0790 14 these with peas four feet deep; and then we have septillion. D13 0800 11 Finally we go into the farthest reaches of the Milky D13 0810 9 Way; we get 250,000 planets; we cover each of these D13 0820 6 with our blanket of peas and then at last we have octillion D13 0830 4 peas corresponding in number to the atoms in the body. D13 0840 1 So you see how small an atom is and how complicated D13 0840 12 you are. D13 0840 14 #A SPECK- AND SPACE# D13 0850 3 Now although an atom is small, we can still in imagination D13 0860 2 have a look at it. Let us focus on an atom of calcium D13 0860 15 from the tip of the bone of my finger and let us suppose D13 0870 13 that I swallow a magic Alice in Wonderland growing D13 0880 7 pill. I start growing rapidly and this calcium atom D13 0890 5 grows along with me. I shoot up through the roof, into D13 0900 3 the sky, past the clouds, through the stratosphere, D13 0900 11 out beyond the moon, out among the planets, until I D13 0910 9 am over a hundred and fifty million miles long. Then D13 0920 6 this atom of calcium will swell to something like a D13 0930 3 great balloon a hundred yards across, a balloon big D13 0930 12 enough to put a football field inside. And if you should D13 0940 11 step inside of such a magnified atom, according to D13 0950 6 the physics of forty years ago, you would see circulating D13 0960 4 over your head, down at the sides, and under your feet, D13 0970 2 some twenty luminous balls about the size of footballs. D13 0970 11 These balls are moving in great circles and ellipses, D13 0980 9 and are of course, the electrons, the particles of D13 0990 5 negative electricity which by their action create the D13 1000 3 forces that tie this atom of calcium to the neighboring D13 1010 1 atoms of oxygen and make up the solid structure of D13 1010 11 my finger bone. D13 1020 1 Since these electrons are moving like planets, you D13 1020 9 may wonder whether there is an atomic sun at the center D13 1030 9 of the atom. So you look down there and you see a tiny, D13 1040 7 whirling point about the size of the head of a pin. D13 1050 4 This is the atomic sun, the atomic nucleus. Even if D13 1050 14 the atom were big enough to hold a football field, D13 1060 10 this nucleus is still only about the size of a pinhead. D13 1070 8 It is this atomic nucleus that contains the positive D13 1080 3 charge of electricity holding these negatively charged D13 1090 1 electrons in their orbits; it also contains nearly D13 1090 9 all the mass, and the atomic energy. D13 1100 5 You may ask what else there is, and the answer is D13 1110 3 nothing- nothing but empty space. And since you are D13 1110 12 made of atoms, you are nothing much but empty space, D13 1120 10 too. If I could put your body in an imaginary atomic D13 1130 7 press and squeeze you down, squeeze these holes out D13 1140 4 of you in the way we squeeze the holes out of a sponge, D13 1150 1 you would get smaller and smaller until finally when D13 1150 10 the last hole was gone, you would be smaller than the D13 1160 9 smallest speck of dust that you could see on this piece D13 1170 6 of paper. Someone has remarked that this is certainly D13 1180 2 the ultimate in reducing. At any rate, it shows us D13 1180 12 how immaterial we are. D13 1190 3 #MUSIC OF THE SPHERES# D13 1190 7 Now this 1920 view of the atom was on the whole a discouraging D13 1200 8 picture. For we believed that the electrons obeyed D13 1220 2 the law of mechanics and electrodynamics; and therefore D13 1230 1 the atom was really just a little machine; and in mechanics D13 1230 12 the whole is no more than the sum of the parts. So D13 1240 12 if you are made of atoms, you are just a big machine; D13 1250 8 and since the universe is also made of atoms, it is D13 1260 5 just a supermachine. And this would mean that we live D13 1270 2 in a mechanistic universe, governed by the laws of D13 1270 11 cause and effect, bound in chains of determinism that D13 1280 7 hold the universe on a completely predetermined course D13 1290 3 in which there is not room for soul or spirit or human D13 1300 3 freedom. And this is why so many scientists a half D13 1300 13 a century ago were agnostics or atheists. D13 1310 6 Then came the scientific revolution in the late D13 1320 4 1920's. A suggestion from Louis de Broglie, a physicist D13 1330 2 in France, showed us that these electrons are not point D13 1330 12 particles but waves. And to see the meaning of this D13 1340 10 new picture, imagine that you can put on more powerful D13 1350 8 glasses and go back inside the atom and have a look D13 1360 5 at it in the way we view it today. Now as you step D13 1370 1 inside, instead of seeing particles orbiting around D13 1370 8 like planets, you see waves and ripples very much like D13 1380 8 the ripples that you get on the surface of a pond when D13 1390 5 you drop a stone into it. These ripples spread out D13 1400 2 in symmetrical patterns like the rose windows of a D13 1400 11 great cathedral. And as the waves flow back and forth D13 1410 9 and merge with the waves from the neighboring atoms, D13 1420 4 you can put on a magic hearing aid and you hear music. D13 1430 2 It is a music like the music from a great organ or D13 1430 14 a vast orchestra playing a symphony. Harmony, melody, D13 1440 6 counterpoint symphonic structure are there; and as D13 1450 5 this music ebbs and flows, there is an antiphonal chorus D13 1460 2 from all the atoms outside, in fact from the atoms D13 1460 12 of the entire universe. And so today when we examine D13 1470 10 the structure of our knowledge of the atom and of the D13 1480 8 universe, we are forced to conclude that the best word D13 1490 5 to describe our universe is music. D13 1500 1 The Island of Nantucket, part of the State of Massachusetts, D13 1510 1 lies about thirty-one miles southeast of its mother D13 1510 10 State. Some of the Island is sand and is not suitable D13 1520 9 for living. The Island folk have their living almost D13 1530 5 entirely from summer visitors; the rest is obtained D13 1540 2 from harbor scallops. During about three and a half D13 1540 11 months of the year, in the summer, there are three D13 1550 10 boats that run from the mainland to the Island carrying D13 1560 5 passengers, food, and cars; but the rest of the year D13 1570 5 only one boat is needed, which ties up at the mainland D13 1580 1 nights and makes the trip down to Nantucket in the D13 1580 11 daytime. This is a fine trip, too, on a good day. With D13 1590 11 Martha's Vineyard on one side and the open sea on the D13 1600 8 other, it makes an excellent trip of about three hours. D14 0010 1 TO WHAT extent and in what ways did Christianity D14 0010 10 affect the United States of America in the nineteenth D14 0020 9 century? How far and in what fashion did it modify D14 0030 8 the new nation which was emerging in the midst of the D14 0040 6 forces shaping the revolutionary age? To what extent D14 0050 2 did it mould the morals and the social, economic, and D14 0050 12 political life and institutions of the country? D14 0060 7 A complete picture is impossible- partly because D14 0070 3 of the limitations of space, partly because for millions D14 0080 3 of individuals who professed allegiance to the Christian D14 0090 1 faith data are unobtainable. Even more of an obstacle D14 0090 10 is the difficulty of separating the influence of Christianity D14 0100 7 from other factors. D14 0110 1 Although a complete picture cannot be given, we D14 0110 9 can indicate some aspects of life into which the Christian D14 0120 9 faith entered as at least one creative factor. At times D14 0130 7 we can say that it was the major factor. D14 0140 2 What in some ways was the most important aspect D14 0140 11 was the impact individually on the millions who constituted D14 0150 8 the nation. As we have seen, a growing proportion, D14 0160 7 although in 1914 still a minority, were members of D14 0170 4 churches. Presumably those who did not have a formal D14 0180 1 church connexion had also felt the influence of Christianity D14 0180 10 to a greater or less extent. Many of them had once D14 0190 9 been members of a church or at least had been given D14 0200 7 instruction in Christianity but for one or another D14 0210 2 reason had allowed the connexion to lapse. The form D14 0210 11 of Christianity to which they were exposed was for D14 0220 8 some the Protestantism of the older stock, for others D14 0230 6 the Protestantism of the nineteenth-century immigration; D14 0240 2 for still others, mostly of the nineteenth-century D14 0250 1 immigration, it was Roman Catholicism, and for a small D14 0250 10 minority it was Eastern Orthodoxy. Upon all of them D14 0260 7 played the intellectual, social, political, and economic D14 0270 4 attitudes, institutions, and customs of the nation. D14 0280 2 Upon most of these Christianity had left an impress D14 0280 11 and through them had had a share in making the individual D14 0290 10 what he was. Yet to determine precisely to what extent D14 0300 7 and exactly in what ways any individual showed the D14 0310 3 effects of Christianity would be impossible. At best D14 0320 2 only an approximation could be arrived at. To generalize D14 0320 11 for the entire nation would be absurd. For instance, D14 0330 8 we cannot know whether even for church members the D14 0340 6 degree of conformity to Christian standards of morality D14 0350 3 increased or declined as the proportion of church members D14 0360 1 in the population rose. The temptation is to say that, D14 0360 11 as the percentage of church members mounted, the degree D14 0370 7 of discipline exercised by the churches lessened and D14 0380 6 the trend was towards conformity to the general level. D14 0390 2 Yet this cannot be proved. We know that in the early D14 0390 13 part of the century many Protestant congregations took D14 0400 8 positive action against members who transgressed the D14 0410 6 ethical codes to which the majority subscribed. Thus D14 0420 3 Baptist churches on the frontier took cognizance of D14 0430 2 charges against their members of drunkenness, fighting, D14 0430 9 malicious gossip, lying, cheating, sexual irregularities, D14 0440 6 gambling, horse racing, and failure to pay just debts. D14 0450 7 If guilty, the offender might be excluded from membership. D14 0460 3 As church membership burgeoned, such measures faded D14 0470 2 into desuetude. But whether this was accompanied by D14 0470 10 a general lowering of the moral life of the membership D14 0480 9 we do not know. D14 0480 13 What we can attempt with some hope of dependable D14 0490 9 conclusions is to point out the manner in which Christianity D14 0500 7 entered into particular aspects of the life of the D14 0510 6 nation. We have already hinted at the fashion in which D14 0520 2 Christianity contributed to education and so to intellectual D14 0520 10 life. We will now speak of the ways in which it helped D14 0530 12 shape the ideals of the country and of the manner in D14 0540 9 which it stimulated efforts to attain those ideals D14 0550 3 through reform movements, through programmes for bringing D14 0560 1 the collective life to the nation to conformity to D14 0560 10 Christian standards, and through leaders in the government. D14 0570 7 Throughout the nineteenth century Christianity exerted D14 0580 5 its influence on American society as a whole primarily D14 0590 6 through the Protestantism of the older stock. By the D14 0600 3 end of the century the Roman Catholic Church was beginning D14 0610 1 to make itself felt, mainly through such institutions D14 0610 9 as hospitals but also through its attitude towards D14 0620 7 organized labour. In the twentieth century its influence D14 0630 4 grew, as did that of the Protestantism of the nineteenth-century D14 0640 4 immigration. D14 0640 5 #THE AMERICAN DREAM# D14 0640 8 The ideals of the country were deeply indebted to the D14 0650 9 Protestantism of the older stock. Thus "America", the D14 0660 6 most widely sung of the patriotic songs, was written D14 0670 4 by a New England Baptist clergyman, Samuel Francis D14 0680 1 Smith (1808-1895), while a student in Andover Theological D14 0690 1 Seminary. With its zeal for liberty and its dependence D14 0690 10 on God it breathed the spirit which had been nourished D14 0700 8 on the Evangelical revivals. The great seal of the D14 0710 6 United States was obviously inspired by the Christian D14 0720 3 faith. Here was what was called the American dream, D14 0720 12 namely, the effort to build a structure which would D14 0730 9 be something new in history and to do so in such fashion D14 0740 9 that God could bless it. Later in the century the dream D14 0750 6 again found expression in the lines of Katherine Lee D14 0760 2 Bates (1859-1929), daughter and granddaughter of New D14 0760 10 England Congregational ministers, in her widely sung D14 0770 7 hymn, written in 1893, "America the Beautiful", with D14 0780 6 the words "O beautiful for pilgrim feet whose stern D14 0790 6 impassioned stress a thoroughfare for freedom beat D14 0800 2 across the wilderness. America, America, God mend thy D14 0810 2 every flaw, confirm thy soul in self control, thy liberty D14 0810 12 in law **h. O beautiful for patriot dream that sees D14 0820 9 beyond the years thine alabaster cities gleam undimmed D14 0830 5 by human tears. America, America, God shed His grace D14 0840 5 on thee, and crown thy good with brotherhood from sea D14 0850 2 to shining sea". D14 0850 5 The American dream was compounded of many strains. D14 0860 3 Some were clearly of Christian origin, among them the D14 0870 1 Great Awakening and other revivals which helped to D14 0870 9 make Christian liberty, Christian equality, and Christian D14 0880 6 fraternity the passion of the land. Some have seen D14 0890 6 revivalism and the search for Christian perfection D14 0900 1 as the fountain-head of the American hope. Here, too, D14 0900 11 must be placed Unitarianism and, less obviously from D14 0910 8 Christian inspiration, Emerson, Transcendentalism, D14 0920 3 and the idealism of Walt Whitman. We must also remember D14 0930 4 those who reacted against the dream as a kind of myth- D14 0940 1 among them Melville, Hawthorne, and Henry James the D14 0940 9 elder, all of them out of a Christian background. D14 0950 9 #REFORM MOVEMENTS# D14 0950 11 With such a dream arising, at least in part, from the D14 0960 11 Protestant heritage of the United States and built D14 0970 7 into the foundations of the nation, it is not surprising D14 0980 5 that many efforts were made to give it concrete expression. D14 0990 2 A number were in the nature of movements to relieve D14 0990 12 or remove social ills. D14 1000 4 Significantly, the initiation and leadership of D14 1010 2 a major proportion of the reform movements, especially D14 1010 10 those in the first half of the nineteenth century, D14 1020 8 came from men and women of New England birth or parentage D14 1030 6 and from either Trinitarian or Unitarian Congregationalism. D14 1040 2 Several of the movements were given a marked impetus D14 1050 2 by revivalism. Quakers, some from New England, had D14 1050 10 a larger share than their proportionate numerical strength D14 1060 7 would have warranted. We do well to remind ourselves D14 1070 7 that from men and women of New England ancestry also D14 1080 3 issued the Church of Jesus Christ of Latter Day Saints, D14 1090 3 the Seventh Day Adventists, Christian Science, the D14 1100 1 American Board of Commissioners for Foreign Missions, D14 1100 8 the American Home Missionary Society, the American D14 1110 6 Bible Society, and New England theology. The atmosphere D14 1120 5 was one of optimism, of confidence in human progress, D14 1130 4 and of a determination to rid the world of its ills. D14 1140 1 The Hopkinsian universal disinterested benevolence, D14 1140 6 although holding to original sin and the doctrine of D14 1150 8 election, inspired its adherents to heroic endeavours D14 1160 4 for others, looked for the early coming of the Millennium, D14 1170 2 and was paralleled by the confidence in man's ability D14 1180 1 cherished by the Unitarians, Emerson, and the Transcendentalists. D14 1180 9 We should recall the number of movements for the D14 1190 10 service of mankind which arose from the kindred Evangelicalism D14 1200 7 of the British Isles and the Pietism of the Continent D14 1210 7 of Europe- among them prison reform, anti-slavery measures, D14 1220 5 legislation for the alleviation of conditions of labour, D14 1230 3 the Inner Mission, and the Red Cross. D14 1230 10 We cannot take the space to record all the efforts D14 1240 10 for the removal or alleviation of collective ills. D14 1250 4 A few of the more prominent must serve as examples D14 1260 3 of what a complete listing and description would disclose. D14 1270 1 Several were born in the early decades and persisted D14 1270 10 throughout the century. Others were ephemeral. Some D14 1280 6 disappeared with the attainment of their purpose. Still D14 1290 5 others sprang up late in the century to meet conditions D14 1300 2 which arose from fresh stages of the revolutionary D14 1300 10 age. D14 1310 1 #THE ANTI-SLAVERY MOVEMENT# D14 1310 4 The movement to end Negro slavery began before 1815 D14 1320 3 and mounted after that year until, as a result of the D14 1320 14 Civil War, emancipation was achieved. D14 1330 5 Long before 1815 the Christian conscience was leading D14 1340 4 some to declare slavery wrong and to act accordingly. D14 1350 2 For example, in 1693 the Philadelphia Yearly Meeting D14 1360 1 of Friends declared that its members should emancipate D14 1360 9 their slaves and in 1776 it determined to exclude from D14 1370 9 membership all who did not comply. In the latter year D14 1380 6 Samuel Hopkins, from whom the Hopkinsian strain of D14 1390 3 New England theology took its name, asked the Continental D14 1400 1 Congress to abolish slavery. As we have seen, Methodism D14 1400 10 early took a stand against slavery. Beginning at least D14 1410 8 as far back as 1789 various Baptist bodies condemned D14 1420 4 slavery. D14 1420 5 After 1815 anti-slavery sentiment mounted, chiefly D14 1430 4 among Protestants and those of Protestant background D14 1440 2 of the older stock. The nineteenth-century immigration, D14 1450 1 whether Protestant or Roman Catholic, was not so much D14 1450 10 concerned, for very few if any among them held slaves: D14 1460 10 they were mostly in the Northern states where slavery D14 1470 5 had disappeared or was on the way out, or were too D14 1480 4 poverty-stricken to own slaves. D14 1480 9 The anti-slavery movement took many forms. Benjamin D14 1490 5 Lundy (1789-1839), a Quaker, was a pioneer in preparing D14 1500 5 the way for anti-slavery societies. It was he who turned D14 1510 4 the attention of William Lloyd Garrison (1805-1879) D14 1520 1 to the subject. Garrison, Massachusetts born of Nova D14 1520 9 Scotian parentage, was by temperament and conviction D14 1530 6 a reformer. Chiefly remembered because of his incessant D14 1540 5 advocacy of "immediate and unconditional abolition", D14 1550 2 he also espoused a great variety of other causes- among D14 1560 1 them women's rights, prohibition, and justice to the D14 1560 9 Indians. Incurably optimistic, dogmatic, and utterly D14 1570 5 fearless, in his youth a devout Baptist, in spite of D14 1580 5 his friendship for the Quaker poet John Greenleaf Whittier D14 1590 3 (1807-1892) he eventually attacked the orthodox churches D14 1600 2 for what he deemed their cowardly compromising on the D14 1600 11 slavery issue and in his invariably ardent manner was D14 1610 9 emphatically unorthodox and denied the plenary inspiration D14 1620 6 of the Bible. D14 1620 9 A marked impulse came to the anti-slavery movement D14 1630 8 through the Finney revivals. Finney himself, while D14 1640 4 opposed to slavery, placed his chief emphasis on evangelism, D14 1650 3 but from his converts issued much of the leadership D14 1650 12 of the anti-slavery campaign. Theodore Dwight Weld D14 1660 8 (1803-1895) was especially active. Weld was the son D14 1670 7 and grandson of New England Congregational ministers. D14 1680 2 As a youth he became one of Finney's band of evangelists D14 1690 3 and gave himself to winning young men. A strong temperance D14 1700 1 advocate, through the influence of a favorite teacher, D14 1700 9 Charles Stewart, another Finney convert, he devoted D14 1710 7 himself to the anti-slavery cause. A group of young D14 1720 6 men influenced by him enrolled in Lane Theological D14 1730 1 Seminary and had to leave because of their open anti-slavery D14 1740 1 position. The majority then went to the infant Oberlin. D14 1740 10 They and others employed some of Finney's techniques D14 1750 7 as they sought to win adherents to the cause. Weld D14 1760 6 contributed to the anti-slavery convictions of such D14 1770 3 men as Joshua R& Giddings and Edwin M& Stanton, enlisted D14 1780 2 John Quincy Adams, and helped provide ideas which underlay D14 1790 1 Harriet Beecher Stowe's Uncle Tom's Cabin. He shunned D14 1800 1 publicity for himself and sought to avoid fame. D14 1800 9 Wendell Phillips (1811-1884), from a prominent Massachusetts D14 1810 7 family, in his teens was converted under the preaching D14 1820 6 of Lyman Beecher. Although he later broke with the D14 1830 5 churches because he believed that they were insufficiently D14 1840 1 outspoken against social evils, he remained a devout D14 1840 9 Christian. He was remembered chiefly for his fearless D14 1850 8 advocacy of abolition, but he also stood for equal D14 1860 7 rights for women, for opportunity for the freedmen, D14 1870 2 and for prohibition. D14 1870 5 The anti-slavery movement and other contemporary D14 1880 3 reforms and philanthropies were given leadership and D14 1890 2 financial undergirding by Arthur Tappan (1786-1865) D14 1890 9 and his younger brother, Lewis Tappan (1788-1873). D15 0010 1 Individuals possessing unusual gifts and great personal D15 0010 8 power were transmuted at death into awesome spirits; D15 0020 8 they were almost immediately worshipped for these newer, D15 0030 5 even more terrible abilities. Their direct descendants D15 0040 3 inherited not only their worldly fortunes, but also D15 0050 1 the mandate of their newfound power as spirits in the D15 0050 11 other half of the universe. Royal lineages could be D15 0060 7 based on extraordinary worldly achievements translated D15 0070 3 into eternal otherworldly power. D15 0070 7 Thus, the emperor could draw on sources not available D15 0080 9 to those with less puissant ancestors. But this eminence D15 0090 6 was not without its weighty responsibilities. Since D15 0100 2 he possessed more power in an interdependent universe D15 0110 1 of living beings and dead spirits, the emperor had D15 0110 10 to use it for the benefit of the living. The royal D15 0120 8 ritual generated power into the other world: it also D15 0130 5 provided the living with a way to control the spirits, D15 0140 2 and bring their powers directly to bear on the everyday D15 0140 12 affairs of the world. Proper ritual observance at any D15 0150 9 level of society was capable of generating power for D15 0160 6 use in the spirit world; but naturally, the royal ritual, D15 0170 4 which provided unusual control over already supremely D15 0180 1 powerful divine spirits, was held responsible for regulating D15 0180 9 the universe and insuring the welfare of the kingdom. D15 0190 9 This is the familiar system of "cosmic government". D15 0200 6 The Chinese emperor, by proper observance of ritual, D15 0210 5 manifested divine powers. He regulated the dualities D15 0220 3 of light and darkness, Yang and Yin, which are locked D15 0230 2 in eternal struggle. By swaying the balance between D15 0230 10 them, he effected the alternation of the seasons. His D15 0240 8 power was so great that he even promoted and demoted D15 0250 6 gods according to whether they had given ear or been D15 0260 4 deaf to petitions. D15 0260 7 In this system, no man is exempt from obligations. D15 0270 3 Failure in daily moral and ethical duties to one's D15 0280 1 family, outrages to community propriety, any departure D15 0280 8 from rigid standards of moral excellence were offenses D15 0290 7 against the dead. And to offend the dead meant to incur D15 0300 7 their wrath, and thus provoke the unleashing of countrywide D15 0310 3 disasters. The family home was, in fact, a temple; D15 0320 1 and the daily duties of individuals were basically D15 0320 9 religious in nature. The dead spirits occupied a prominent D15 0330 8 place in every hope and in every fear. D15 0340 4 The common belief was that there existed one moral D15 0350 2 order, which included everything. The dead controlled D15 0350 9 the material prosperity of the living, and the living D15 0360 8 adhered to strict codes of conduct in order not to D15 0370 6 weaken that control. Men believed they could control D15 0380 2 nature by obeying a moral code. If the moral code were D15 0380 13 flouted, the proper balance of the universe would be D15 0390 9 upset, and the disastrous result could be floods, plague, D15 0400 6 or famine. D15 0400 8 Modern Westerners have difficulty comprehending D15 0410 4 this fusion of moral and material, largely because D15 0420 3 in the West the historical trend has been to deny the D15 0430 1 connection. Living in urban conditions, away from the D15 0430 9 deadweight of village constraint and the constrictions D15 0440 6 of a thatched-roof world view, the individual may find D15 0450 5 it possible, say, to commit adultery not only without D15 0460 2 personal misgivings, but also without suffering any D15 0460 9 adverse effects in his worldly fortunes. Basing action D15 0470 8 on the empirical determination of cause and effect D15 0480 5 provides a toughness and bravado that no powerful otherworldly D15 0490 3 ancestor could ever impart- plus the added liberation D15 0500 1 from the constraint of silent burial urns. D15 0500 8 In China, the magical system par excellence was D15 0510 7 Taoism. The Taoists were Quietist mystics, who saw D15 0520 4 an unchanging unity- the Tao- underlying all phenomena. D15 0530 3 It was this timeless unity that was all-important, D15 0530 12 and not its temporary manifestations in the world of D15 0540 9 reality. The Taoists believed the unity could be influenced D15 0550 7 by proper magical manipulation; in other words, they D15 0560 5 were actually an organization of magicians. D15 0570 1 Mahayana Buddhism was no exception to these prevailing D15 0570 9 magical concepts. After this form of Indian Buddhism D15 0580 8 had been introduced into China, it underwent extensive D15 0590 6 changes. During its flowering in the sixth to the eighth D15 0600 6 centuries, Mahayana offered a supernatural package D15 0610 1 to the Chinese which bears no resemblance to the highly D15 0610 11 digested philosophical Zen morsels offered to the modern D15 0620 8 Western reader. Mahayana had gods, and magic, a pantheon, D15 0630 7 heavens and hells, and gorgeously appareled priests, D15 0640 3 monks, and nuns, all of whom wielded power over souls D15 0650 2 in the other world. The self-realized Mahayana saint D15 0650 11 possessed superhuman powers and magic. The Mahayana D15 0660 7 that developed in the north was a religion of idolatry D15 0670 7 and coarse magic, that made the world into a huge magical D15 0680 5 garden. In its monastic form, Mahayana was merely an D15 0690 2 organization of magic-practicing monks (bonzes), who D15 0690 9 catered to the Chinese faith in the supernatural. D15 0700 8 Nonmagical Confucianism was a secular, rational D15 0710 5 philosophy, but even with this different orientation D15 0720 2 it could not escape from the ethos of a cosmic government. D15 0730 1 Confucianism had its own magic in the idea that virtue D15 0730 11 had power. If a man lived a classical life, he need D15 0740 10 not fear the spirits- for only lack of virtue gave D15 0750 6 the spirits power over him. But let us not be mistaken D15 0760 2 about Confucian "virtue"; this was not virtue as we D15 0770 1 understand the word today, and it did not mean an abandonment D15 0770 12 of the belief in magic manipulation. To the Confucian, D15 0780 7 "virtue" simply meant mastery and correct observance D15 0790 5 of three hundred major rules of ritual and three thousand D15 0800 4 minor ones. Propriety was synonymous with ritual observance, D15 0810 2 the mark of a true gentleman. To live correctly in D15 0810 12 an interdependent moral and material universe of living D15 0820 8 and dead was decisive for man's fate. D15 0830 4 This, in brief, was the historical background out D15 0840 2 of which Zen emerged. Promoters of Zen to the West D15 0840 12 record its ancestry, and recognize that Zen grew out D15 0850 9 of a combination of Taoism and Indian Mahayana Buddhism. D15 0860 6 But the "marvelous person" that is supposed to result D15 0870 6 from Zen exhibits more Chinese practicality than Indian D15 0880 3 speculation- he possesses magical powers, and can use D15 0890 2 them to order nature and to redeem souls. Proponents D15 0890 11 of Zen to the West emphasize disproportionately the D15 0900 6 amount of Mahayana Buddhism in Zen, probably in order D15 0910 6 to dignify the indisputably magical Taoist ideas with D15 0920 3 more respectable Buddhist metaphysic. But in the Chinese D15 0930 1 mind, there was little difference between the two- D15 0930 9 the bonzes were no more metaphysical than a magician D15 0940 8 has to be. D15 0940 11 Actually, Zen owes more to Chinese Quietism than D15 0950 8 it does to Mahayana Buddhism. The Ch'an (Zen) sect D15 0960 5 may have derived its metaphysic from Mahayana, but D15 0970 3 its psychology was pure early Taoist. This is well D15 0975 1 evidenced by the Quietist doctrines carried over in D15 0980 8 Zen: the idea of the inward turning of thought, the D15 0990 7 enjoinder to put aside desires and perturbations so D15 1000 3 that a return to purity, peace, and stillness- a union D15 1010 2 with the Infinite, with the Tao- could be effected. D15 1010 11 In fact, the antipathy to outward ceremonies hailed D15 1020 7 by modern exponents as so uniquely characteristic of D15 1030 4 the "direct thinking" Zennist was a feature of Taoism. D15 1040 3 So, too, was the insistence on the relativity of the D15 1050 1 external world, and the ideas that language and things D15 1050 10 perceived by consciousness were poor substitutes indeed D15 1060 6 for immediate perception by pure, indwelling spirit: D15 1070 4 the opposition of pure consciousness to ratiocinating D15 1080 1 consciousness. D15 1080 2 Zen maintains that cognitive things are only the D15 1090 4 surface of experience. One of its features attractive D15 1100 1 to the West is its irreverence for tradition and dogma D15 1100 11 and for sacred texts. One patriarch is supposed to D15 1110 7 have relegated sacred scriptures for use in an outhouse. D15 1120 6 But this is not the spirit of self-reliant freedom D15 1130 1 of action for which the Westerner mistakes it. It is D15 1130 11 simply that in Taoist tradition- as in all good mysticisms- D15 1140 9 books, words, or any other manifestations that belong D15 1150 7 to the normal state of consciousness are considered D15 1160 3 only the surface of experience. The truth- the Eternal D15 1170 2 Truth- is not transmittable by words. Reality is considered D15 1180 1 not only irrelevant to the acquisition of higher knowledge, D15 1180 10 but a positive handicap. The technique of reality confusion- D15 1190 9 the use of paradox and riddles to shake the mind's D15 1200 8 grip on reality- originated with fourth and third century D15 1210 6 B&C& Chinese Quietism: the koan is not basically a D15 1230 6 new device. D15 1230 8 It is important for an understanding of Zen to realize D15 1240 6 that the esoteric preoccupations of the select few D15 1250 4 cannot be the doctrine of the common man. In the supernatural D15 1260 1 atmosphere of cosmic government, only the ruling elite D15 1260 9 was ever concerned with a kingdom-wide ordering of D15 1270 8 nature: popular religion aimed at more personal benefits D15 1280 6 from magical powers. And this is only natural- witness D15 1290 2 the haste with which modern man gobbles the latest D15 1300 1 "wonder drug". Early Chinese anchoritism was theoretically D15 1300 8 aimed at a mystic pantheist union with the divine, D15 1310 9 personal salvation being achieved when the mystical D15 1320 5 recluse united with divine essence. But this esoteric D15 1330 3 doctrine was lost in the shuffle to acquire special D15 1330 12 powers. The anchorite strove, in fact, to magically D15 1340 8 influence the world of spirits in the same way that D15 1350 8 the divine emperor manifested his power. Thus, the D15 1360 3 Mahayana metaphysic of mystical union for salvation D15 1360 10 was distilled down to a bare self-seeking, and for D15 1370 10 this reason, the mystic in Asia did not long remain D15 1380 7 in isolated contemplation. As the Zen literature reveals, D15 1390 3 as soon as an early Zen master attained fame in seclusion, D15 1400 2 he was called out into the world to exercise his powers. D15 1410 1 The early anchorite masters attracted disciples because D15 1410 8 of their presumed ability to perform miracles. D15 1420 5 Exponents of Zen often insist that very early Zen D15 1430 5 doctrine opposed the rampant supernaturalism of China, D15 1440 3 and proposed instead a more mature, less credulous D15 1440 11 view of the universe. In support of this, stories from D15 1450 9 the early literature are cited to show that Zen attacks D15 1460 7 the idea of supernatural power. But actually these D15 1470 3 accounts reveal the supernatural powers that the masters D15 1480 1 were in fact supposed to possess, as well as the extreme D15 1480 12 degree of popular credulity: "Hwang Pah (O baku), one D15 1490 8 day going up Mount Tien Tai **h which was believed D15 1500 7 to have been inhabited by Arhats with supernatural D15 1510 3 powers, met with a monk whose eyes emitted strange D15 1510 12 light. They went along the pass talking with each other D15 1520 10 for a short while until they came to a river roaring D15 1530 8 with torrent. There being no bridge, the master had D15 1540 4 to stop at the shore; but his companion crossed the D15 1550 2 river walking on the water and beckoned to Hwang Pah D15 1550 12 to follow him. Thereupon Hwang Pah said: "If I knew D15 1560 9 thou art an Arhat, I would have doubled you up before D15 1570 8 thou got over there"! The monk then understood the D15 1580 4 spiritual attainment of Hwang Pah, and praised him D15 1590 2 as a true Mahayanist. (1)" D15 1590 7 A second tale shows still more clearly the kind D15 1610 5 of powers a truly spiritual monk could possess: "On D15 1620 2 one occasion Yang Shan (Kyo-zan) saw a stranger monk D15 1620 12 flying through the air. When that monk came down and D15 1630 10 approached him with a respectful salutation, he asked: D15 1640 5 "Where art thou from"? "Early this morning", replied D15 1650 4 the other, "I set out from India". "Why", said the D15 1660 4 teacher, "art thou so late"? "I stopped", responded D15 1670 2 the man, "several times to look at beautiful sceneries". D15 1680 1 "Thou mayst have supernatural powers", exclaimed Yang D15 1680 8 Shan, "yet thou must give back the Spirit of Buddha D15 1690 10 to me". Then the monk praised Yang Shan saying: "I D15 1700 8 have come over to China in order to worship Manjucri, D15 1710 6 and met unexpectedly with Minor Shakya", and after D15 1720 3 giving the master some palm leaves he brought from D15 1720 12 India, went back through the air. (2)" D15 1730 7 In the popular Chinese mind, Ch'an (Zen) was no D15 1740 6 exception to the ideas of coarse magic that dominated. D15 1750 2 A closer look at modern Zen reveals many magical D15 1760 1 carryovers that are still part of popular Zen attitudes. D15 1760 10 To the Zen monk the universe is still populated with D15 1770 9 "spiritual beings" who have to be appeased. Part of D15 1780 8 the mealtime ritual in the Zendo consists in offerings D15 1790 3 of rice to the spiritual beings". Modern Zen presentation D15 1800 1 to the West insists on the anti-authoritarian, highly D15 1800 10 pragmatic nature of the Zen belief- scriptures are D15 1810 8 burned to make fire, action is based on direct self-confidence, D15 1820 8 and so on. This picture of extreme self-reliant individuation D15 1830 6 is difficult to reconcile with such Zendo formulas D15 1840 3 as: "O you, demons and other spiritual beings, I now D15 1850 3 offer this to you, and may this food fill up the ten D15 1850 15 quarters of the world and all the demons and other D15 1860 10 spiritual beings be fed therewith. (3)" D16 0010 1 Pope Leo /13,, on the 13th day of December 1898, D16 0010 11 granted the following indulgences: "An indulgence of D16 0020 7 three hundred days is granted to all the Faithful who D16 0030 7 read the Holy Gospels at least a quarter of an hour. D16 0040 5 A Plenary Indulgence under the usual conditions is D16 0050 2 granted once a month for the daily reading". Pope Pius D16 0050 12 the Sixth, at Rome, in april, 1778, wrote the following: D16 0060 9 "The faithful should be excited to the reading of the D16 0070 9 Holy Scriptures: For these are the most abundant sources D16 0080 6 which ought to be left open to everyone, to draw from D16 0090 4 them purity of morals and of doctrine, to eradicate D16 0100 1 errors which are so widely disseminated in these corrupt D16 0100 10 times". The American Bishops assembled at the Third D16 0110 7 Plenary Council of Baltimore urged the Catholic people D16 0120 5 to read the Holy Bible. "We hope", they said, "that D16 0130 4 no family can be found amongst us without a correct D16 0140 2 version of the Holy Scriptures". They recommended, D16 0140 9 also, that "at a fixed hour, let the entire family D16 0150 10 be assembled for night prayers, followed by a short D16 0160 6 reading of the Holy Scriptures". D16 0170 1 Since the Catholic Church expresses such desire D16 0170 8 that the Sacred Scriptures be read, the following taken D16 0180 7 from the Holy Bible (New Catholic Edition) will prove D16 0190 5 a means of grace and a source of great spiritual blessing. D16 0200 3 #THE NEED OF THE NEW BIRTH# D16 0200 9 Do not wonder that I said to thee, "You must be born D16 0210 9 again". St& John 3:7. D16 0220 1 _THE NEW BIRTH IS NECESSARY BECAUSE GOD IS HOLY._ D16 0220 10 But as the One who called you is holy, be you also D16 0230 9 holy in all your behavior; for it is written, You shall D16 0240 6 be holy, because I am holy. /1, St& Peter 1:15, 16. D16 0250 3 Holiness without which no man will see God. Hebrews D16 0260 2 12:14. D16 0270 1 _THE NEW BIRTH IS NECESSARY BECAUSE ALL HAVE SINNED._ D16 0270 1 As it is written, There is not one just man; there D16 0270 12 is none who understands; there is none who seeks after D16 0280 9 God. All have gone astray together; **h All have sinned D16 0290 7 and have need of the glory of God. Romans 3:10-12, D16 0300 5 23. D16 0310 1 _THE NEW BIRTH IS NECESSARY BECAUSE THE NATURAL MAN D16 0310 3 IS SPIRITUALLY DEAD AND BLIND._ D16 0310 8 Therefore as through one man sin entered into the D16 0320 7 world and through sin death, and thus death has passed D16 0330 3 unto all men because all have sinned. Romans 5:12. D16 0330 12 You also, when you were dead by reason of your offenses D16 0340 12 and sins. Ephesians 2:1. D16 0350 3 And if our gospel also is veiled, it is veiled only D16 0360 2 to those who are perishing. In their case, the god D16 0360 12 of this world [Satan] has blinded their unbelieving D16 0370 7 minds, that they should not see the light of the gospel D16 0380 8 of the glory of Christ, who is the image of God. /2, D16 0390 4 Corinthians 4:3, 4. D16 0390 7 For his workmanship we are, created in Christ Jesus. D16 0400 7 Ephesians 2:10. D16 0410 1 _THE NEW BIRTH IS EFFECTED THROUGH THE WORD OF GOD_ D16 0410 8 For you have been reborn, not from corruptible seed D16 0420 5 but from incorruptible, through the word of God. /1, D16 0430 3 St& Peter 1:23. D16 0430 6 Of his own will he has begotten us by the word of D16 0440 6 truth. St& James 1:18. D16 0440 10 Amen, amen, I say to thee, unless a man be born D16 0450 10 again of water [symbol of the Word of God, see Ephesians D16 0460 6 5:26] and the Spirit, he cannot enter into the kingdom D16 0470 4 of God. That which is born of the flesh is flesh; and D16 0480 2 that which is born of the Spirit is spirit. St& John D16 0480 13 3:5, 6. D16 0490 2 #EVIDENCES OF THE NEW BIRTH# D16 0500 1 _IF WE ARE BORN OF GOD WE HAVE FAITH IN CHRIST AS THE D16 0500 6 ONLY SAVIOUR._ D16 0500 8 Everyone who believes that Jesus is the Christ is D16 0510 6 born of God. /1, St& John 5:1. D16 0520 1 As many as received him **h were born **h of God. D16 0520 12 St& John 1:12, 13. D16 0530 2 _IF WE ARE BORN OF GOD WE DO NOT PRACTICE SIN AS A D16 0540 1 HABIT._ D16 0540 1 Whoever is born of God does not commit sin [That D16 0540 11 is, he does not practice sin. Cf& /1, St& John 2:1]. D16 0550 8 /1, St& John 3:9. D16 0560 1 We know that no one who is born of God commits sin. D16 0560 13 /1, St& John 5:18. [The new nature, received at the D16 0570 10 time of regeneration, is divine and holy, and as the D16 0580 8 believer lives under the power of this new nature he D16 0590 6 does not practice sin.] D16 0600 1 _IF WE ARE BORN OF GOD WE PRACTICE RIGHTEOUSNESS._ D16 0600 5 If you know that he [God] is just [righteous], know D16 0610 3 that everyone also who does what is just [righteous] D16 0620 1 has been born of him. /1, St& John 2:29. D16 0630 1 _IF WE ARE BORN OF GOD WE LOVE GOD._ D16 0630 7 Everyone who loves is born of God, and knows God. D16 0640 3 /1, St& John 4:7. D16 0650 1 _IF WE ARE BORN OF GOD WE LOVE THE BRETHREN._ D16 0650 3 We know that we have passed from death to life, D16 0650 13 because we love the brethren. He who does not love D16 0660 10 abides in death. /1, St& John 3:14. D16 0680 1 _IF WE ARE BORN OF GOD WE OVERCOME THE WORLD._ D16 0680 1 All that is born of God overcomes the world; and D16 0680 11 this is the victory that overcomes the world, our faith. D16 0690 7 /1, St& John 5:4. D16 0700 1 _IF WE ARE BORN OF GOD WE GROW IN [NOT INTO, BUT IN] D16 0700 14 GRACE._ D16 0700 15 But grow in grace and knowledge of our Lord and D16 0710 10 Savior, Jesus Christ. /2, St& Peter 3:18. D16 0730 1 _IF WE ARE BORN OF GOD WE PERSEVERE UNTO THE END._ D16 0730 3 I am convinced of this, that he who has begun a D16 0730 14 good work in you will bring it to perfection until D16 0740 9 the day of Christ Jesus. Philippians 1:6. D16 0750 3 Now to him who is able to preserve you without sin D16 0760 2 and to set you before the presence of his glory, without D16 0760 13 blemish, in gladness, to the only God our Savior, through D16 0770 10 Jesus Christ our Lord, belong glory and majesty, dominion D16 0780 8 and authority, before all time, and now, and forever. D16 0790 7 St& Jude 24. D16 0800 1 _THE NEW BIRTH IS NECESSARY BECAUSE THE SPIRITUAL KINGDOM D16 0810 1 REQUIRES A SPIRITUAL NATURE._ D16 0810 1 Jesus answered and said to him [Nicodemus] "Amen, D16 0810 9 amen, I say to thee, unless a man be born again, he D16 0820 10 cannot see the kingdom of God". **h "Amen, amen, I D16 0830 5 say to thee, unless a man be born again of water and D16 0840 4 the Spirit, he cannot enter into the kingdom of God. D16 0840 14 That which is born of the flesh is flesh; and that D16 0850 11 which is born of the Spirit is spirit. Do not wonder D16 0860 8 that I said to thee, 'You must be born again'". St& D16 0870 5 John 3:3, 5-7. D16 0870 9 #THE NATURE OF THE NEW BIRTH# D16 0880 3 _THE NEW BIRTH IS A NEW CREATION._ D16 0880 10 For in Christ Jesus neither circumcision nor uncircumcision D16 0890 5 but a new creation is of any account. Galatians 6:15. D16 0900 5 If then any man is in Christ, he is a new creature D16 0910 6 [literally, "He is a new creation"], the former things D16 0920 3 have passed away; behold, they are made new! /2, Corinthians D16 0930 1 5:17. D16 0930 2 For by grace you have been saved through faith; D16 0940 1 and that not from yourselves, for it is the gift of D16 0940 12 God; not as the outcome of works, lest anyone may boast. D16 0950 10 For his workmanship we are, created in Christ Jesus. D16 0960 7 Ephesians 2:8-10. D16 0970 1 _THE NEW BIRTH IS THE IMPLANTATION OF A NEW LIFE._ D16 0970 8 I came that they may have life. St& John 10:10. D16 0980 4 He who has the Son has the life. He who has not D16 0990 4 the Son has not the life. /1, St& John 5:12. D16 1000 1 He who believes in the Son [Jesus Christ, the Son D16 1000 11 of God], has everlasting life. St& John 3:36. D16 1020 1 _THE NEW BIRTH IS THE IMPARTATION OF THE DIVINE NATURE._ D16 1020 6 Through which he has granted us the very great and D16 1030 5 precious promises, so that through them you may become D16 1040 1 partaker of the divine nature. /2, St& Peter 1:4. D16 1050 1 _THE NEW BIRTH IS CHRIST LIVING IN YOU BY FAITH._ D16 1050 9 Christ in you, your hope of glory. Colossians 1:27. D16 1060 5 It is now no longer I that live, but Christ lives D16 1070 4 in me. And the life that I now live in the flesh, I D16 1080 2 live in the faith of the Son of God, who loved me and D16 1080 15 gave himself up for me. Galatians 2:20. D16 1090 6 To have Christ dwelling through faith in your hearts. D16 1100 5 Ephesians 3:17. D16 1110 1 _THE NEW BIRTH IS MIRACULOUS AND MYSTERIOUS._ D16 1110 3 The wind blows where it will, and thou hearest its D16 1120 2 sound but dost not know where it comes from or where D16 1120 13 it goes. So is everyone who is born of the Spirit. D16 1130 10 St& John 3:8. D16 1140 1 _THE NEW BIRTH IS IMMEDIATE AND INSTANTANEOUS._ D16 1140 7 Amen, amen, I say to you, he who hears my word, D16 1150 7 and believes him who sent me, has life everlasting, D16 1160 1 and does not come to judgment, but has passed from D16 1160 11 death to life. St& John 5:24. D16 1170 5 #THE MEANS OF THE NEW BIRTH# D16 1180 1 _THE NEW BIRTH IS A WORK OF GOD._ D16 1180 7 But to as many as received him he gave the power D16 1190 2 of becoming sons of God; to those who believe in his D16 1190 13 name: Who were born not of blood, nor of the will of D16 1200 12 the flesh, nor of the will of man, but of God. St& D16 1210 8 John 1:12, 13. D16 1210 11 #A FINAL WORD# D16 1220 1 You may be very religious, a good church member, an D16 1220 11 upright, honest and sincere person; you may be baptized, D16 1230 8 confirmed, reverent and worshipful; you may attend D16 1240 4 mass, do penance, say prayers and zealously keep all D16 1250 3 the sacraments and ceremonies of the church; you may D16 1250 12 have the final and extreme unction but if you are not D16 1260 11 born again you are lost and headed for hell and eternal D16 1270 7 punishment. You cannot be saved; you cannot go to heaven D16 1280 6 unless you are born again. Our blessed Lord Jesus Christ, D16 1290 3 the sinless Son of God, who could not lie, said, "Amen, D16 1300 1 amen, I say to thee, unless a man be born again, he D16 1300 13 cannot see the kingdom of God" (St& John 3:3). "You D16 1310 9 must be born again" (St& John 3:7). D16 1320 4 Being convinced that salvation is alone by accepting D16 1330 4 Christ as Saviour, and being convicted by the Holy D16 1340 1 Spirit of my lost condition, I do repent of all effort D16 1340 12 to be saved by any form of good works, and just now D16 1350 10 receive Jesus as my personal Saviour and salvation D16 1360 4 as a free gift from Him. D16 1365 1 YOU MAY DO AS YOU PLEASE with God now. It is permitted. D16 1370 8 God placed Himself in men's hands when He sent Jesus D16 1380 6 Christ into the world as perfect God and perfect Man D16 1390 4 in one Being. He was then in man's hands. They cursed D16 1400 2 Him. It was permitted. Men spit on Him. God allowed D16 1400 12 it. They called Him a devil. God withheld His wrath. D16 1410 10 Finally men arrested Him, gave Him a mock trial, flogged D16 1420 8 Him, nailed Him on a cross and hung Him between earth D16 1430 6 and heaven; and God allowed it. D16 1440 1 You can do likewise though Christ is not bodily D16 1440 10 present. You can ignore Him. You can ignore His Book, D16 1450 8 the Bible, and His church. You can laugh at His blood-bought D16 1460 7 salvation, curse His followers, and laugh at hell. D16 1470 4 It is permitted. The eternal Christ may knock at your D16 1480 1 soul's door, calling you to give up sin and prepare D16 1480 11 for heaven. You may refuse Him, spit on Him, call Him D16 1490 10 a devil, curse Him. It is permitted. You may take His D16 1500 7 name upon your lips in oaths and curses if you so choose. D16 1510 5 He is in your hands- now. D16 1510 11 On the other hand, you may seek His favor, humble D16 1520 9 yourself before Him and beg His mercy, implore His D16 1530 5 forgiveness, forsake your sins, and abandon your whole D16 1540 3 life to Him. He has said, "Behold, I stand at the door, D16 1550 1 and knock: if any man hear my voice, and open the door, D16 1550 13 I will come in to him, and will sup with him, and he D16 1560 12 with me" (Revelation 3:20). The choice is up to you. D16 1570 8 The latch is on your side of the door. The choice is D16 1580 5 yours: the revellings and banquetings of this world D16 1590 2 or quiet communion with God; the ever burning lusts D16 1590 11 of the flesh or the powerful victory of Holy Spirit D16 1600 8 discipline. The choice is yours: God is in your hands, D16 1610 7 now. D16 1610 8 God has already set the day when you will be in D16 1620 8 His hands. What He does with you then depends on what D16 1630 4 you do with Him now. Then it will be a "fearful thing D16 1640 4 to fall into the hands of the living God" if you have D16 1650 2 abused Him in your hands. D17 0010 1 I am a magazine; my name is Guideposts; this issue D17 0010 11 that you are reading marks my 15th anniversary. D17 0020 6 When I came into being, 15 years ago, I had one D17 0030 6 primary purpose: to help men and women everywhere to D17 0040 2 know God better, and through knowing Him better to D17 0040 11 become happier and more effective people. That purpose D17 0050 7 has never changed. D17 0060 1 When you read me, you are holding in your hands D17 0060 11 the product of many minds and hearts. Some of the people D17 0070 8 who speak through my pages are famous; others unknown. D17 0080 4 Some work with their hands. Some have walked through D17 0090 2 pain and sorrow to bring you their message of hope. D17 0090 12 Some are so filled with gratitude, for the gift of D17 0100 10 life and the love of God, that their joy spills out D17 0110 6 on the paper and brightens the lives of thousands whom D17 0120 2 they have never known, and will never see. D17 0120 10 Fifteen years ago, there were no Guideposts at all. D17 0130 9 This month a million Guideposts will circulate all D17 0140 5 over the world. Experts in the publishing field consider D17 0150 3 this astounding. They do not understand how a small D17 0160 1 magazine with no advertising and no newsstand sale D17 0160 9 could have achieved such a following. D17 0170 4 To me, the explanation is very simple. I am not D17 0180 3 doing anything, of myself. I am merely a channel for D17 0180 13 **h something. D17 0190 1 What is this something? I cannot define it fully. D17 0200 1 It is the force in the universe that makes men love D17 0200 12 goodness, even when they turn away from it. It is the D17 0210 10 power that holds the stars in their orbits, but allows D17 0220 5 the wind to bend a blade of grass. It is the whisper D17 0230 2 in the heart that urges each one to be better than D17 0230 13 he is. It is mankind's wistful yearning for a world D17 0240 8 of justice and peace. D17 0250 1 All things are possible to God, but He chooses- D17 0250 10 usually- to work through people. Sometimes such people D17 0260 7 sense that they are being used; sometimes not. D17 0270 4 Fifteen years ago, troubled by the rising tide of D17 0280 3 materialism in the post-war world, a businessman and D17 0280 12 a minister asked themselves if there might not be a D17 0290 9 place for a small magazine in which men and women, D17 0300 6 regardless of creed or color, could set forth boldly D17 0310 3 their religious convictions and bear witness to the D17 0310 11 power of faith to solve the endless problems of living. D17 0320 10 The businessman was Raymond Thornburg. The minister D17 0330 6 was Norman Vincent Peale. Neither had any publishing D17 0340 5 experience, but they had faith in their idea. They D17 0350 3 borrowed a typewriter, raised about $2,000 in contributions, D17 0360 1 hired a secretary, persuaded a couple of young men D17 0360 10 to join them for almost no pay **h and began mailing D17 0370 8 out a collection of unstapled leaflets that they called D17 0380 4 Guideposts. D17 0380 5 Compared to the big, established magazines, my first D17 0390 4 efforts seemed feeble indeed. But from the start they D17 0400 3 had two important ingredients: sincerity and realism. D17 0400 10 The people who told the stories were sincere. And the D17 0410 10 stories they told were true. D17 0420 3 For example, early in my life, when one of my editorial D17 0430 1 workers wanted to find out how churches and philanthropic D17 0430 10 organizations met the needs of New York's down-and-outers, D17 0440 10 he didn't just ask questions. Len LeSourd went and D17 0450 8 lived in the slums as a sidewalk derelict for ten days. D17 0460 5 That was nearly 13 years ago. Len LeSourd is my D17 0470 4 executive editor today. D17 0470 7 Many of you are familiar, I'm sure, with the story D17 0480 6 of my early struggles: the fire in January, 1947, that D17 0490 5 destroyed everything- even our precious list of subscribers. D17 0500 3 The help and sympathy that were forthcoming from everywhere. D17 0510 1 The crisis later on when debts seemed about to overwhelm D17 0510 11 me. D17 0520 1 That was when a remarkable woman, Teresa Durlach, D17 0520 9 came to my aid- not so much with money, as with wisdom D17 0530 9 and courage. "You're not living up to your own principles", D17 0540 8 she told my discouraged people. "You're so preoccupied D17 0550 4 that you've let your faith grow dim. What do you want- D17 0560 5 a hundred thousand subscribers? Visualize them, then, D17 0570 3 believe you are getting them, and you will have them"! D17 0580 1 And the 100,000 subscribers became a reality. And D17 0580 9 then 500,000. And now a million January Guideposts D17 0590 7 are in circulation. D17 0600 1 With our growth came expansion into new fields of D17 0600 10 service. Today more than a thousand industries distribute D17 0610 7 me to their employees. They say all personnel have D17 0620 5 spiritual needs which Guideposts helps to meet. Hundreds D17 0630 3 of civic clubs, business firms and individuals make D17 0630 11 me available to school teachers throughout the land. D17 0640 8 They say it helps them bring back into schools the D17 0650 7 spiritual and moral values on which this country was D17 0660 3 built. D17 0660 4 Thousands of free copies are sent each month to D17 0670 3 chaplains in the Armed Forces, to prison libraries D17 0670 11 and to hospitals everywhere. Bedridden people say I D17 0680 6 am easy to hold- and read. Three years ago it became D17 0690 6 possible to finance a Braille edition for blind readers. D17 0700 4 Throughout these exciting years I have been fortunate D17 0710 2 for, although I have never offered great financial D17 0710 10 inducements, talent has found its way to me: William D17 0720 9 Boal who so ably organizes business operations; John D17 0730 4 Beach who guides circulation; Irving Granville and D17 0740 4 Nelson Rector who travel widely calling on business D17 0750 1 firms. D17 0750 2 Searching for the best in spiritual stories, my D17 0760 1 roving editors cover not only the country, but the D17 0760 10 whole world. Glenn Kittler has been twice to Africa, D17 0770 7 once spending a week with Dr& Albert Schweitzer. Last D17 0780 4 summer John and Elizabeth Sherrill were in Alaska. D17 0790 3 Van Varner recently returned from Russia. D17 0790 9 Twice a month the editorial staff meets in New York D17 0800 10 for an early supper, then a long evening of idea-exchange. D17 0810 8 Around the table sit Protestant, Catholic, and Jew. D17 0820 4 Each contributes something different, and something D17 0830 1 important: Ruth Peale, her wide experience in church D17 0830 9 work; Sidney Fields, years of experience as a New York D17 0840 10 columnist; Catherine Marshall LeSourd the insight that D17 0850 6 has made her books world-famous and Norm Mullendore, D17 0860 4 the keen perception of an advertising executive. D17 0870 2 There are people who travel long distances to assure D17 0880 1 my continued existence. Elaine St& Johns may fly in D17 0880 10 from the West Coast for the editorial staff meetings. D17 0890 7 Starr Jones gets up every morning at five o'clock, D17 0900 5 milks his family cow, attends to farm chores, and then D17 0910 3 takes a two-hour train trip to New York. Arthur Gordon D17 0920 1 comes once a month all the way from Georgia. D17 0920 10 We have also seen the power of faith at work among D17 0930 9 us. Rose Weiss, who handles all the prayer-requests D17 0940 4 that we receive, answering each letter personally, D17 0950 1 has the serene selflessness that comes from suffering: D17 0950 9 she has had many major operations, and now gets about D17 0960 8 in a limited way on braces and crutches. Recently, D17 0970 4 John Sherrill was stricken with one of the deadliest D17 0980 2 forms of cancer. We prayed for John, during surgery, D17 0980 11 we asked others to pray; all over the country a massive D17 0990 11 shield of prayer was thrown around him. Today the cancer D17 1000 8 is gone. D17 1000 10 Perhaps it is not fair to mention some people without D17 1010 9 mentioning all. But, you see, those who are not mentioned D17 1020 7 will not resent it. That is the kind of people they D17 1030 4 are. D17 1030 5 Perhaps you think the editorial meetings are solemn D17 1040 3 affairs, a little sanctimonious? Not so. Serious, yes, D17 1050 1 but also much laughter. Sharp division of opinion, D17 1050 9 too, and strenuous debate. There are brain-wracking D17 1060 6 searches for the right word, the best phrase, the most D17 1070 4 helpful idea. And there is also something intangible D17 1080 1 that hovers around the table. A good word for it is D17 1080 12 fellowship. A shorter word is love. D17 1090 6 Each meeting starts with a prayer, offered spontaneously D17 1100 2 by one member of the group. It takes many forms, this D17 1110 2 prayer, but in essence it is always a request for guidance, D17 1110 13 for open minds and gentle hearts, for honesty and sincerity, D17 1120 9 for the wisdom and the insights that will help Guideposts' D17 1130 8 readers. D17 1130 9 For you, readers, are an all-important part of the D17 1140 9 spiritual experiment that is Guideposts. I need your D17 1150 6 support, your criticism, your encouragement, your prayers. D17 1160 3 I am a magazine; my name is Guideposts. My message, D17 1170 3 today, is the same as it was 15 years ago: that there D17 1180 1 is goodness in people, and strength and love in God. D17 1180 11 May He bless you all. D17 1200 1 HAVANA was filled with an excitement which you could D17 1200 10 see in the brightness of men's eyes and hear in the D17 1210 11 pitch of their voices. The hated dictator Batista had D17 1220 6 fled. Rumors flew from lip to lip that Fidel Castro D17 1230 4 was on his way to Havana, coming from the mountains D17 1240 1 where he had fought Batista for five years. Already D17 1240 10 the city was filled with Barbudos, the bearded, war-dirty D17 1250 8 Revolutionaries, carrying carbines, waving to the crowds D17 1260 6 that lined the Prado. D17 1260 10 And then Castro himself did come, bearded, smiling; D17 1270 8 yet if you looked closely you'd see that his eyes did D17 1280 7 not pick up the smile on his lips. D17 1290 1 At first I was happy to throw the support of our D17 1290 12 newspaper behind this man. I am sure that Castro was D17 1300 10 happy, too, about that support. Diario de la Marina D17 1310 5 was the oldest and most influential paper in Cuba, D17 1320 3 with a reputation for speaking out against tyranny. D17 1320 11 My grandfather had been stoned because of his editorials. D17 1330 9 My own earliest memories are of exiles: my three brothers D17 1340 8 and I were taken often to the United States "to visit D17 1350 7 relatives" while my father stayed on to fight the dictator D17 1360 6 Machado. D17 1360 7 When it was my turn, I, too, printed the truth as D17 1370 5 I knew it about Batista, and rejoiced to see his regime D17 1380 3 topple. None of us was aware that the biggest fight D17 1380 13 was still ahead. D17 1390 3 I was full of hope as Fidel Castro came into Havana. D17 1400 1 Within a week, however, I began to suspect that something D17 1400 11 was wrong. For Castro was bringing Cuba not freedom, D17 1410 9 but hatred. He spent long hours before the ~TV spitting D17 1420 7 out promises of revenge. He showed us how he dealt D17 1430 6 with his enemies: he executed them before ~TV cameras. D17 1440 3 On home sets children were watching the death throes D17 1450 1 of men who were shot before the paredon, the firing D17 1450 11 wall. D17 1450 12 Castro's reforms? He seemed bent on coupling them D17 1460 8 with vengeance. New schools were rising, but with this D17 1470 7 went a harsh proclamation: any academic degree earned D17 1480 4 during Batista's regime was invalid. D17 1490 1 Economic aid? He had promised cheaper housing: arbitrarily D17 1490 8 he cut all rents in half, whether the landlord was D17 1500 9 a millionaire speculator or a widow whose only income D17 1510 7 was the rental of a spare room. Under another law, D17 1520 3 hundreds of farms were seized. Farm workers had their D17 1520 12 wages cut almost in half. Of this, only 50 cents a D17 1530 11 day was paid in cash, the rest in script usable only D17 1540 7 in "People's Stores". D17 1550 1 A suspicion was growing that Fidel Castro was a D17 1560 9 Communist. In my mind, I began to review: his use of D17 1570 8 hate to gain support; his People's Courts; his division D17 1580 4 of society into two classes, one the hero, the other D17 1590 3 the villain. But most disturbing of all were the advisers D17 1600 1 he called to sit with him in the Palace; many came D17 1600 12 from Communist countries. D17 1610 2 What should I do about it, I asked myself? I had D17 1620 3 watched Castro handling his enemies before the paredon. D17 1620 11 There was no doubt in my mind that if I crossed him, D17 1630 12 mobs would appear outside our windows shouting "Paredon! D17 1640 5 Paredon! **h" D17 1640 7 What should I do? I was proud of the new buildings D17 1650 11 which housed Diario now: the rotogravures, gleaming D17 1660 5 behind glass doors; the thump and whir of our new presses. D17 1670 7 Here was a powerful, ready-made medium, but it could D17 1680 4 speak only if I told it to. D17 1680 11 Then one day, early in January, 1960, I sat down D17 1690 7 at my desk, and suddenly I was aware of the crucifix. D17 1700 4 It was a simple ivory crucifix which my mother had D17 1710 1 given me. I had mounted it on velvet and hung it over D17 1710 13 my desk to remind me always to use the power of the D17 1720 9 paper in a Christian manner. Now it seemed almost as D17 1730 6 if Jesus were looking down at me with sadness in His D17 1740 3 eyes, saying: D17 1740 5 "You will lose the paper. You may lose your life. D17 1750 4 But do you have any choice"? D17 1750 10 I knew in that moment that I did not have any choice. D17 1760 9 From that day on I began to write editorials about D17 1770 5 the things I did not think correct in Fidel Castro's D17 1780 3 regime.