llrstrru �rmittary iullrtiu REFORMED CHURCH IN AMERICA

VOL. VI, NO. 4 HOLLAND, MICHIGAN MARCH, 1953

The Christian Hope

ELTON M. EENIGENBURG

For more than two years now the theological world the world one view of the Christian Ho�e to which all has been abuzz with lively discussions of the theme of Protestant and Orthodox parties can give unqualified the Second Assembly of The W odd Council of Church­ assent. To offer to the world at that time more than one es. The prospect of re-examining almost any theological view might have the adverse effect of increasing the theme would have been enough to stir up more or less world's sense of hopelessness, and worst of all, such a excitement in that mud1-embattled zone of the Church's situation would certainly provide the enemies of the labours, but when it was announced in the fall of 1950 World Council, both evangelical and unbelieving ele­ that the next major advance of the Protestant churches ments, to say nothing of the Roman , of the world should be in the eschatological direction, with all the material for destructive criticism they could it was a foregone conclusion that in almost no time at ask for. In the light of this prospect, the Central Com­ all the most diverse kinds of opinion on the subject mittee has been criticized in different quarters for being would be forthcoming. Such hopes, or better, fears, overly courageous, or downright foolhardy. were not disappointed, and to say the least, the variety However, the divergencies of viewpoint have turned of opinion has been staggering. And the Evanston meet­ up something far more basic and disconcerting than the ing of the World Council of Churches is still more petrifaction of theologians' opinions. This also is not than a year away! There are preliminary discussions something new in itself, but what is new is the fact still to be held; theologians, committees, and denomina­ that committee discussions on the theme of the Chris­ tions still to be heard from! It seems that the original tian Hope have compelled the old differences to be ar­ intention of the Central Committee of the World Coun­ rayed against each other in such a way that a choice cil was to focus the whole discussion on what was must be made from among them. Some schools of theol­ considered the rather well-defined area of the "Christian ogy have held for a long time now that the Christian Hope." There were many other aspects of eschatology, Hope referred primarily to a set of circumstances, or but since it was desired to relate the Christian Hope to mighty events, completely future, and connected with the present world situation in the latter's "lack of hope," the reappearing of Jesus Christ for judgment and the or in its "hopelessness," there would be no need to ex­ completion of his redemptive work. On the other hand, plore eschatology as such, for its own sake. World­ the modern period of theology has witnessed the rise of famed theologians soon discovered, if they had not another opinion, sometimes called "realized eschatology," known it before, that such limitation of the theme was and now widely held, in which the chief accent in es­ virtually impossible, for, since the whole general area chatological interpretation is upon the present, and in of eschatology stimulated ·the most amazing differences which either no opinion is expressed concerning the fu­ of view and interpretation, how could it be expected that ture, or agnosticism is considered the proper attitude a little corner of the area would supply any kind of toward it. The chief difference between these two gen­ basis for unanimity? eral groups is that whereas the .first interprets New Tes­ About the different interpretations of the Christian tament prophetic elements in a temporal way, the sec­ Hope now current, it may be said, first of a.II, that there ond interprets the same elements in a qualitative way. is nothing essentially new about them. It does not appear For example, where the resurrection of the Christian that many, if any, of the persons involved in the top­ believer refers, for the first school, to an event taking level discussions of the theme have done any mind­ place at the temporal end of human history, it may be a changing to speak of. Since the results of the several term describing, for the second school, the element of meetings of theologians have been passed on to the the risen life of Christ now evident in the life and con­ public in the form of majority reports, it is impossible duct of the believer. However, it must be said for the to tell to what extent this or that theologian "gave way," first school that its adherents do not evince the time­ or "conceded a point," here and there. Divergencies of setting and date-setting, not to say programming, of the opinion and view have come out most markedly in pub­ second advent of Christ so evident in ma.ny American lic statements of prominent theologians as they reacted premillennial circles. Furthermore, it may be noted that to such majority reports. It is in such "reactions" that those holding the temporal view of eschatological ele­ one observes not only what the varied views are, but ments may usually be expected to be Continental or that no one has d1anged his view appreciably from that European, while those advocating the "realized" view which he held entirely prior to the setting up of the may be expected to be British or American. There is, mooted theme. Perhaps it is asking too much to hope needless to say, some crossing over of these lines. We that the Evanston Assembly will be able to present to are speaking here in general terms. mission of twenty-.6.ve men and women, laymen and wqr lltlir.atertt �ruttmtry theologians, representing as fully as possible the mem­ ilulldttt ber d1Urches of the Council, · to do the preliminary work. PUBLISHED QUARTERLY They would eventually prepare a document to lay be­ UNDER THE DIRECTION OF THE fore the Assembly "which should seek to state clearly FACULTY OF THE SEMINARY and simply what the essential common message of the HOLLAND, MICHIGAN Churches is, and in what way we can have· the message -·- presented."2 EDITORIAL BOARD LESTER ]. KUYPER ELTON EENIGENBURG The appointed Commission held its first meeting in Faculty Representatives July of · 1951. They. decided to concentrate their attention HENRY A. Mouw D. ·lvAN DYKSTRA upon the subject of the Christian hope. They regarded Alumni Representatives their conclusions as "the opening of a conversation."a ELTON BRUINS JOHN HESSELINK They also recommended that the theme of the Assembly Student Representatives should refer to the Cross, suggesting as possibilities, "The Crucified Lord, the Hope of the World," or, "The Crucified and Risen lord, the Hope of the World." Some striking statements were made in this first report. For example, a high Christology is evident throughout, and a marked emphasis is placed upon the significance of Jesus Christ for the future. "It is He Who is to come at the last in the glory of His Kingdom as judge and saviour of the world, to reveal and consummate His With this as background, we shall now trace the victory."4 And, "It is especially of His Lordship over course the discussion of the theme has taken up to the the future that the Assembly is called to speak. There is present time. Because of limitations of space, we shall a special need today to remind the Church and the world have to confine ourselves for the most part to the "main that the Christ Who has come and Who is with us, is line" of the discussion, especially as that has been de­ also He Who is to come."5• A warning is given against ta.iled for the public in successive issues of The Ectt­ "vain speculations and predictions about the time and menical Review, the quarterly published by The World manner of His coming."6 We do not know the manner Council of Churches. lt goes without saying that a large or time of his ultimate victory. The full meaning of number of comments and treatises on the subject have history cannot be disclosed within the limits of history appeared in denominational and other religious journals, itself. We work while it is -day, and in the time of and no doubt some enterprising student is already using Christ's coming everyone will have to give account of these materia.ls as sources for his Th.D. dissertation on himself. It may be noted at this point that, though the the theme of the Second Assembly of the World Coun­ report indicates an acceptance of a literal return of cil. These sources are of great value in determining Christ to the earth in line with New Testament teach­ "grass roots" sentiment on the subject, and the World ing, a kind of wistful agnosticism is expressed about Council will have to give heed to such sentiment if it is some of the larger details of that return, also a part of going to express effectively the convictions of the the New Testament message. It may be said for this Church. It is a pity that we must now limit ourselves to first report as a whole that it was poorly written, that the consideration of the views of theologians and of it continually confounds present with future and future groups of theologians. Incidentally, it may be noted that with present, and that it abounds in pious platitudes. It the World Council has consistently invited opinion on points up the dire evils of modern civilization and tells the theme from all who would like to give it, a.nd there us that over against them is set man's only hope, Jesus is no doubt that many individuals and denominations Christ, but again, this is more wistfully than convinc­ have responded with statements, and that these in turn ingly done. have found their way into the theological mill. In the January, 1952 issue of The Emmenical Re­ In October of 1950, the Central Committee of the view comments on the first report were printed. These \Xforld Council made public its first statement regarding were by persons not on the Commission. Walter Mar­ the adopted theme. 1 It declared tha.t the time had come shall Horton seemed rather thoroughly dissatisfied with for the Council to "make a serious attempt to declare, it. He saw an indecisiveness and ambiguity about most in relation to the modern world, the faith and hope of it, and wanted to protest against "a purely futuristic " which are affirmed in its own basis and by which the or purely eternalistic version of 'the Christian hope' . 7 Churches live." fhe world was full of false hopes, fear, If faith can not now discern a providential control of and despair. Religious indifference was widespread, and history, a present "overruling for good," there is no use the churd1es were not clearly manifesting "spiritual in hoping for a victory in an eternal world. Horton power and triumphant hope." The Church was doing averred that the Christian hope must include ·a present, little to challenge modern substitutes for the Gospel. future, and eternal reference in intimate relation with Secularism prevailed in the churd1es. In the light of this one another. P. D. Deevanandan felt that only one sec­ sorry situation it was affirmed that "Jesus Christ as lord tion of the world church was speaking in the statement of is the only hope of both th� Church and the world." the report that asserted that "it is especially of His Lord­ This should be the theme of the Evanston Assembly and ship over the future that the Assembly is called to subsidiary themes of the Assembly should be considered speak." That se.ction of the churd1 fears that this gen­ in relation to it. It was then arranged to set up a com- eration wiJl be misled by a false messianic hope, and it . .. therefore points to the nature of the Christian hope as of The Ec1tme11ical Review, the first entitled "American truly Messianic. It does this ambiguously and ineffectual­ Church Leaders on the Theme of the Second Assembly," ly. Clarence Tucker Craig bemoaned the fact that the the second 'The Meaning of Hope in the Bible." Con­ resurrection was not included in the statement of the trary to many expectations, the American Church leaders hope. On the other hand he protests that the report is (Conference of Member Churches of the World Council much too Christocentric, almost to the exclusion of the in the U.S.A.) did not slight the New Testament's mes­ Father and the Holy Spirit. Craig also felt that the Com­ sage regarding the temporal end of history and the sec­ mission had confused the issue by failing to differentiate ond coming of Christ as a necessary component of the between the New Testament expectation of the pa:rousia Christian hope. "While the Incarnation of Christ, the as an imminent return of Christ, and the fact that our Indwelling Christ, and the final return of Christ are sep­ time perspective compels us to allow for a possible con­ arated chronologically from the standpoint of time, from tinuance of the historical process for countless centuries the standpoint of Christian faith they are inseparable. yet to run. Thus, immediate and partial hopes must re­ The Christian hope is inseparable from ultimate judg­ ceive far more attention. Pierre Maury expressed appre­ ment and the indwelling Christ will finally be seen face ciation for the report and added some remarks of his to face.. ..The final consummation, being in history, is own. Karl Hartenstein lamented the fad, peculiarly more than a symbol: it is essential reality. Present hope enough, that the report overstressed "realized eschatol­ has no meaning apart from future and eternity." 1 o Some ogy" and did not venture upon "future eschatology," very fine suggestions Jre made in this report and, on the that it was limited to the Christ who has already come. whole, there is considerably more of the brightness of This reflected an abandonment of "the grand design of hope itself here than in the Commission's first report. the history of salvation" in the New Testament, a design The article on "The Meaning of Hope in the Bible" is a temporal in nature, inclusive of past, present, and fu­ report of the conference held at Zetten, Holland, April ture, and in which salvation is bound up. The tendency 15-19, 1952. At Drew University in New Jersey, on to abandon this history of salvation was cl1arged to the June 6 and 7, a similar conference of American theo­ work of theologians moving from Althaus to Bultmann logians was held, and the results of both conferences and Dodd. A new a.pproach is needed. "Only within have been published in a little booklet entitled, The this framework of the history of salvation, steadfastly Meaning of Hope in the Bible. Since these results are maintained in prospect and in retrospect by the Old and much too detailed to be set forth here, and since they New Testaments and centered in the decisive event of have entered into the findings of the second report of salvation, the coming of the Redeemer, can we speak of the Advisory Commission, we shall omit discussion of a genuine parousia as the end of history in time, in the them as a separate stage and go on to a consideration of old aeon, and the new 'history of God' with His flock the second report. 1 1 and the world, in the new aeon."s Hartenstein argued The Advisory Commission met a second time, from most aggressively for his view, but it seemed only pe­ September 1 to 9 at the Ecumenical Institute, Bossey. 1 2 ripherally related to the First Report. Twenty persons were present, fifteen of whom were pres­ The foregoing represents, perhaps, a fair sampling of c:nt at the first session. Among the famed names was that the kind of reception the first report received. Many of . The Commission emphasized again that other things were said by these theologians for and its report was not to be considered a first draft of the against the report, and there was considerable comment document to be submitted to the Assembly, but was a in religious periodicals. Several persons wrote horrified "further contribution." The following is a summary letters to the Christian Century. Was it possible that the statement of the principal features of the report. The Church was now going to abandon the practical insights fundamenta.J reason for the choice of the theme is that of liberal theology regarding man's task under God for Christ is our hope, and since we have our hope in him the building of the Kingdom here and now, and escape we are bound to proclaim that hope to the world. Again to the false hope that the Kingdom would be brought the thorny question is faced as to whether the Christian in by God's power, without the assistance of man, in hope refers to the future. It is acknowledged that the some nebulous future? The trend was blamed very New Testament "is full of references to a salvation yet largely on what was regarded as the pessimism of cur­ to be revealed, a Kingdom yet to come." 13 However, rent Continental theology, the viewing of man almost the whole of biblical imagery and symbolism is not to exclusively in terms of personal and social tragedy. Then be understood literally, for this would lead "to a picture in the April, 1952 issue of The Ecumenical Review, the of the Christian hope in apocalyptic terms remote alike theologians of the Commission were permitted to answer from the real centre of Christian hope, which is Christ, their critics. We shall not tarry long with these replies, and from everyday life."14 That is to say, a peculiar except to indicate that Edmund Schlink and Roger Mehl concatenation of events at any time can not become the gave answers which l·.:ir exceeded the Firs't Report in focus of the Christian hope. The Christian hope is Christ c1uality and substance. While they admitted that the re­ himself. Unlike common earthly "hopes," Christian hope port had many failings and was only by way of intro­ is hope for a certainty. Because it encompasses the fu­ dudion to the subject, they were also able to show how ture, it governs the present. God in his faithfulness will their critics had failed to understand them and had even complete what he has begun. "Faith already possesses come to quite contradictory conclusions. Schlink noted the title-deed of that on which our hope is set." 15 It is that at this stage of the debate, the matter stood thus: emphasized that the powers of the New Age already The testimony born to hope is still too vague. It is not work among us, based upon what God has accomplished really clear what hope signifies for our task in this world. Too hopeless a view is taken of the present.9 in Jesus Christ, but the "final unveiling of this accom­ Two relevant articles appeared in the July, 1952 issue plishment" is awaited. 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God has placed his Church in the world in these last Again, this strong emphasis on the apostolate is new. days, the time between the ascension and the parousia. . In periods of crisis the Churd1 must often make de­ Therefore, she lives in the continuous tension of the cisions. This was true in the sixteenth and seventeenth "already fulfilled" and the "not yet completed." She centuries, and the fathers of that day had the courage finds her life in Jesus Christ, in his fulfilled work and to do it. Thus the Church today must wrestle for the his presence, and she is directed toward the transcendent­ truth and make decisions. This does not mean that this eschatological reality of the Kingdom. Thus life becomes emphasis in the constitution is in conflict with the tra­ a daily adventure of faith in da.ily dependence on God's ditional Reformed outlook. On the contrary, the founda­ grace. "To be a Christian, and to be Church is, properly tion for an apostolic vision can be found there. It must seen, the most dangerous thing there is" (H. Kraemer) ; also be evident that this emphasis has nothing in com­ but woe to the Church if she tries to escape into the mon with the successio apostolica of Roman Catholic or security of the well-established and self-satisfied organ­ Anglican tradition. The empha.sis in this constitution is ization! She will cease to be faithful to her Lord. In definitely not on the Church, nor on the liturgy, but on these escha,tological tensions the Churd1 lives as ecclesia the Word and the apostolate! 111ilitans with her theologia crucis, but in the profound This vision of the Church, as going out into the joy of the knowledge that he who came is the One world, becomes most clear in the Presbyterian polity of who comes. the Reformed tradition. There is the V erbi Dei These thoughts have been incorporated in this new Minister with his prophetic function; there is the ser­ constitution. This strong emphasis on the apostolate is, vice of the deacons; and there are the elders, going into it must be admitted, a rather new emphasis. It cannot, the homes of the congregation. Compared with this poli­ for instance, be found in the constitution of Dort of ty the Lutheran minister is a lonesome figure. In this 1619. Here is a deliberate attempt, while "standing in context it may be well to remind ourselves that histor­ communion with the confession of the fathers," as the ically the function of the elder is that of the censura article on the confession has it, to press forward to new inomm, and not to be a "guard around the pulpit." and broader horizons. Much has happened since the Thus the Church goes into the world. The preaching of seventeenth century. Important developments during the Word is also to influence the cultural environment. the past one and a half centuries have produced ra.dical This is what has happened historically in the Western d1anges in the spiritual and social structure of the Wes­ world and on the mission fields. H. Kraemer, in his tern world. The Church cannot be blind to these de­ The Christian ivI.essage in a Non-Christian World and velopments. The secularization of the Western world other writings, has always greatly emphasized this influ­ and the missionary movement to the uttermost parts of ence of the Church on its environment. This also is the world have, so to say, gone hand in hand. These part of the diakonia to the Lord. developments could, of course, not be clearly foreseen \'{!hen we turn to the question of the confession, it by the fathers of the sixteenth and seventeenth centuries. must be said from the outset that the emphasis on the They lived in circumstances completely different from apostolate is not meant to be at the cost of the confes­ ours, under a predominantly Christian culture. Further­ sion. Though the apostolate and the confession are con­ more, the rising nationalism has tended to dim the vision stitutionally dealt with in separate articles, they are of the universal aspect and mission of the Church. It can really two sides of the same thing. hardly be denied that, at least till far into the seven­ Anyone who is the least acquainted with the ecclesias­ teenth century, there was little recognition of the univer­ tical and theological developments in the Netherlands sal, apostolic, and missionary task of the Church. during the past century will realize what it means that The term "apostolate of the Church" may sound this Reformed Church has again become a confessing strange to noncontinental ears. The question arises church. The fight concerning the creeds has been a long whether we should not preserve this term for the and bitter one, and-let it be said-the fundamental twelve apostles alone. Why not speak, for instance, of issues were often lost sight of. On both sides the creeds the "missionary task of the Church?" I will not enu­ were often dealt with as formal quantities, historical merate the various reasons which have been brought to documents, which because of their antiquarian nature the fore to show why in the present situation the term should be scrapped or preserved. The heart of �he mat­ "apostolate" should be preferred. "Mission" is, of ter, that the Church in a living communion with her course, a literal translation of "apostolate." Still, the Lord should confess him, was frequently forgotten. But choice of the latter term was a deliberate one. The use when war and persecution come, many holy places and of the term is not intended to deny a unique position favored idols are cast aside. The resurgent heathenism for the twelve apostles in God's dealings with his of the German S.S. ideology made it very clear again world, but the term is to express the function of the that it is not a matter-of-fact-thing that it is this par­ Church, which is also today being used by God in his ticular God, the God of Abra11am, Isaac, and Jacob, establishment of the Kingdom. Therefor the Church has who is confessed. The Church had to say again very been "placed in the world." The apostolate is not added specifically in which God she believed. to the nature of the Church; she does not do many Thus, the miracle happened that a dying church stood things and then also fulfill her apostolic task, but up and spoke in the Name of the Lord. The Church the apostolate is a function in everything that the Church had to learn the lesson, that not creedal churches, but does. The apostolate is the essence of the Church. A. A. confessing churches are neeJed; she had to rediscover van Ruler, in his Het Apostolaat der Kerk in het Onl­ the truth, that confession is not a formal category, but werp K erkorde, stresses that "the essence of the Churd1, a material reality, if it is really going to be confession 6 of the living Lord. A formal adherence to historical ultimately has failed. The Reformation seems to be documents is a poor substitute for the work of the fundamental!Jr in the balance. Rome seems to have Holy Spirit, and it is only the Holy Spirit who can security in the infallible church, continuity in the apos­ make the Church confessional in the real sense of the tolic succession, and stability in the sacerdotal system. word. This will then be a confession of the Church The Protestant churches, however, have only one choice today, in the world of the twentieth century, and it will if they want to remain true to the essence of the Refor­ be, in the words of the constitution under consideration, mation, and that is the road of continual reformation. a confession "in communion with the confession of the This is not the easiest road. Many are the voices which fathers," the Church of the ages. advise us to retreat to pre-Reformation positions, and Let us conclude these remarks on the confession with many are the warnings of those who would rather stand a translation of the first paragraph of the article which still and find security in traditionalism and isolationism. deals with this matter. It reads as follows : "In grateful The prophetic-apostolic Church can only move on in a obedience to Holy Scripture as the source of the preach­ daily adventure of faith, and thus serve God in the ing and the only rule of faith, the whole Church, also world. That the Reformed Church in the Netherlands in her official gatherings in communion with the con­ has consciously chosen this road is, it seems to me, the fession of the fathers and in her realization of her re­ great significance of the recent devolopments there. sponsibility for the present while reaching toward the Our discussion began by looking at the various future of Jesus Christ, makes confession of the self­ churches from the perspective of the Church Universal, revelation of the Triune God." and with a similar note it concludes. From the biblical A tired age is searching for stability and peace. .Many point of view this is undoubtedly the proper perspective. dreams and visions which formed the dynamic forces It seems to me also that in our here-and-now such a behind the developments in the modern period have view becomes increasingly imperative. The Church has been shattered on the rock of the reality of war and been placed in a world in need. Of course, it is nothing chaos. Where can the world go for guidance and new for the world to be in need, but if we a.re not blind spiritual leadership in her present dilemma? When the to the signs of the times we must admit that there is a grandeur of Rome and the powerful structure of the special urgency in our day for the Church to be really pax romana collapsed, the Church became the spiritual the Church. The Church has knowledge of the redemp­ leader of the West. But the Church was not content tion in Christ Jesus, the Lord of lords and the King with the mantle of the prophet and exchanged it for of kings. From him she received her mission, and this the robe of the ruler. The pax catholica was a new at­ is basically a mission of service, service to God in the tempt to master history and to rule the destiny or the Church and in the world. It seems to me that the world in a grand 5tructure of harmony and order. churches of the Reformed tradition have much to con­ Against this usurpation of divine prerogatives the Re­ tribute to the present search for the way which the formers revolted; they left the security of the firmly Church should go in obedience to her Lord. This is a established church and waged a one-sided conflict, privilege and a challenge, which should make us humble, trusting in the Word and the sovereignty of the because it calls us to a critical self-examination. Do we Spirit. still know what our heritage in its deepest sense means, Lately the question is frequently being raised whether and above all, do we still know what it means to live the chaotic conditions in the Church and in the world daily by grace, in daily conversion ? Only thus can are not clear evidences of the fact that the Reformation the Church serve her Lord aright.

Kierkegaard's Concept of Faith

WILLEM L. IETSWAART The central problem of the entire thought of Kierke­ It is our thesis in this article that Kierkegaard's con­ gaard is the question about the nature of faith. Kierke­ cept of faith rests on his concept of existence and can be gaard has explicitly stated-and his works bear out the understood only in terms of that concept. All Kierke­ truth of this statement-that his primary concern is how gaard's thought hinges on his concept of existence. In to become a believer, and what it means to be a believer.• his fight against Hegel, he staked everything on this con­ Kierkegaard held it to be impossible to give an objective cept, so that it became the cornerstone of his thought. presentation of the nature of faith. He conceived of the Our discussion of the concept of faith must rest there­ problem of faith as essentially belonging to the subjec­ fore on our understanding of his concept of existence. tivity of the individual's existence. His sole concern was Since the concept of existence was developed by Kierke­ the subjective appropriation of faith and how faith is gaard in his fight against Hegel's speculative philosophy, related to the context of existence. Kierkegaard analyzed we must understand it in contrast to the concept of the the various aspects of the subjective passion of faith with identity of the rational and the real. In the eternal realm great dialectical skill and portrayed it with artistic vir­ of pure being there may be this identity, but no one tuosity. We shall limit ourselves to the analysis of faith moves in such a medium. Every thinker is an existing which he gave in the context of existence and with re­ individual and that is decisive for his thinking. As a gard to the Paradox. What Kierkegaard said about faith mortal he is in existence and can never escape from ex­ in the so-called psychological works will have to be istence. And the characteristic of existence is precisely omitted. this, that it breaks up the identity of the rational and the 7 J real, of thought and being. In existence the rational and gaard's answer is: by preparing oneself for it in Re­ the real are always separated. The eternal realm of ligion A, that is, by immersing oneself deeper into exis­ thought is the realm of the identity of the rational and tence. the real; it is the realm of objectivity, certainty, under­ It is our task therefore to see first what is meant by standing. Existence, in contrast to this, is the realm in the preparation within Religion A, which consists in a which the rational and the real are forever separated, and deepening of one's existence. How does existential therefore the realm of subjectivity, passion, uncertainty, pathos or Religion A arise? To this Kierkegaard an­ qualitative contradictions, choice and decision. The char­ swers, "Existential pathos is present whenever the Idea acteristics of existence are constant movement and be­ is brought into relation with the existence of the indi­ coming, discreteness of time and space, succession of vidual so as to transform it."2 Behind this formulation here and hereafter. we observe the same antithesis between existence and the It is the temporal factor which prevents the ideal from eternal which we saw to be determinative for the na­ becoming identical with the real. It must be clearly un­ ture of truth as subjective passion. The essential ex­ derstood, however, that existence is not just temporality. pression of existential pathos is suffering. The suffering Existence is the composite of the temporal and the eter­ arises from the fact that an existing individual has a re­ nal. The tension between the temporal and the eter­ lationship to an eternal happiness. The religious individ­ nal causes the passion, the contradiction and paradoxical ual is called upon to exercise his absolute relation to the nature of existence. If existence were merely finitude absolute telos (i.e. his eternal happiness) and to have and temporality, there would be no contradiction and no only a relative relation to relative ends. He finds, how­ subjective passion. If, on the other hand, the existing ever, that he is still involved in immediacy (i.e. the individual could escape his finitude and temporality and things of this world), that is, he still has an absolute could become eternal, there would be no contradiction relation to the relative ends. He must wean himself from either. To hold both the temporal and the eternal to­ this world, die to immediacy and allow himself to be gether in a subjective passion expressing the contradic­ annihilated by the absolute demands of the absolute tion is the task of the individual. "Existence is the telos. Thus he must learn to express existentially that he child born of the infinite and the finite, the eternal and can do nothing of himself and is as nothing before God. the temporal, and therefore a constant striving." In so The contradiction between the finite and the absolute far as the existing individual is eternal, he has access to demand puts the individual under an almost unbearable the eternal truth through recollection. Yet in so far as strain. The discrepancy between life within the finite he is in existence and is temporal, he can think the and the absolute of the God relationship becomes ac­ eternal only in contradiction to his existence. As soon tually so great that the absolute becomes a cell in which as the eternal truth is related to an existing individual, the individual is imprisoned .. To the question whether the truth becomes a paradox and remains a paradox as it is possible to overcome suffering in the joy of having long as the individual exists (the Socratic situation) . this relationship to an eternal happiness Kierkegaard The objective uncertainty of the eternal truth repels the answers in the negative. For if this were possible, it individual and can only be appropriated in the passion would mean that the religious individual, by transcend­ of subjectivity. Thus Kierkegaard arrived at his defini­ ing his suffering, would have ceased to be in existence tion of truth: "An objective uncertainty held fast in an and the eternal remains, so that "our whole earthly appropriation-process of the most passionate inwardness existence is a kind of illness." is the truth." Thus : truth is subjectivity. It is clear that It is thus, by dying to immediacy, by immersing the subjectivity of truth is determined by the antithesis oneself deeper into existence, by accentuating and in­ between existence and the eternal. creasing the antithesis between existence and the eternal, According to Kierkegaard the particular paradoxical that the religious individual prepares himself for faith. nature of faith can be understood only in terms of the As the religious individual progresses in his pilgrimage total problem of existence. This led Kierkegaard not towards faith, the tension between existence and the only to expound the nature of existence in the ethical eternal grows, the subjective passion increases, and the sphere (as it was described in the preceding paragraphs), uncertainty becomes greater, since the access to the eter­ but to make a thorough and detailed investigation of nal through recollection becomes more and more difficult. existence in the religious sphere as well. Before one can In the last stage of the development, which is guilt, the be aware of the Paradox of the God-Man which belongs antithesis becomes greatest. Guilt threatens to take away to Christianity, or what Kierkegaard calls Religion B, the eternal happiness from the individual who in the one must first be aware of existential pathos or general frailty of the finite holds on to the eternal, which stands religiousness or what he calls Religion A. Religion A in contradiction to his temporal existence. It is here that and Religion B are two factors in the total problem of the breach with immanence takes place. As we have ob­ existence, Religion A being the pathetic and Religion B served previously, the fact that the individual is in exis­ being the dialectic factor. The difficulty of existence lies tence prevents him from becoming eternal, abstract, ob­ in holding both factors together. While Religion A de­ jective. The antithesis between his existence and the fines in detail the inward apprehension of the eternal eternal creates in him the subjective passion of truth and happiness (the eternal happiness itself, however, re­ the suffering of existential pathos. Yet within the ethical maining unconditioned by anything), Religion B condi­ sphere and Religion A the individual never loses his tions and defines the eternal happiness which was the access to the eternal; he can recollect himself out of concern of Religion A. Religion B therefore is the de­ existence into the eternal if he wants to do so. The indi­ cisive part of the total existence problem only in so far vidual's existence is characterized precisely by the tension as it is combined with Religion A. To the t} uestion how that although he has the eternal within himself, he must does one attain to Christianity or Religion B, Kierke- remain in existence and accentuate his existence in anti- 8 thesis to the eternal. It is clear that there where the kin­ which he poses between existence and the eternal, and ship between existence and the eternal remains intact, no on the separation which he brings about between the radical breach can take place, no matter how great the ideal and the real. It is in the framework of the antithe­ tension. sis and contradiction between the temporal as the It is in Religion B that the radical breach between realm of rationality, timeless essences, objectivity and existence and the eternal takes place. "The paradoxical changeless certainty that the conflict between the Paradox religiousness places the contradiction absolutely between and reason must be seen. existence and the eternal." The question arises, in what Only now can we understand what Kierkegaard meant does this breach consist? The breach with all immanence by faith. Let us analyze the definitionwhich he has given lies in the appearance of the Paradox of the God-Man, in the Postscript. "Faith is the objective uncertainty due in the fact that the eternal is present at a particular and to the repulsion of the absurd held fast by the passion definite moment of time. Hereby existence is robbed of of imvardness, which in this instance is intensified to the eternal. The existing individual no longer has the the utmost degree."3 We observe that there is a striking eternal truth within himself. In religion B the individual similarity between this definition and the definition of does not have access to the eternal by way of recollection, truth, which was given earlier. There is for Kierkegaard, but must receive the eternal in time. With regard to the however, one decisive difference between the two defini­ thesis that truth is subjectivity we spoke of the Socratic tions, namely, that faith is repelled by the absurd, which paradox, which arises from the uncertainty of the eter­ cannot be said of truth. The absurdity is the fact that nal truth and which must be held fast in the medium of the eternal is present at a particular moment of time, existence. In his concept of the Moment, Kierkegaard which conflicts with all thinking. Reason cannot accept concentrates on the contrast between the Paradox and the fact that it no longer has access to the eternal. The reason. In the Socratic scheme the temporal point of absurdity once more expresses the breach with inuna­ departure has no significance for one's relation to the nence, for it is the absurdity of the Paradox, of the eternal. The concept of the Moment, however, signifies Moment. that the temporal point of departure is of decisive sig­ Although Kierkegaard has stressed the peculiar para­ nificance for the existing individual. The individual doxical nature of faith which arises from the breach with must receive the condition for understanding the truth immanence, one should not lose sight of the fact - that from the God-Man in the Moment. The Moment im­ the nature of faith can be understood only on the basis plies the radical breach with immanence. The individual of the nature of truth, since the factors conditioning is no longer continuous with himself. truth remain the determining factors for faith as well. It is important to observe that although Religion B Truth is a subjective passion holding fast the objective constitutes the radical breach with immanence, yet the uncertainty. By the same token faith is a subjective pas­ same antithesis which was decisive for the scheme of sion holding fast the objective uncertainty. As we saw Religion A remains decisive for the sd1eme of Religion previously, the subjectivity of truth is determined by the B. This comes out significantly in the relation of reason existence/eternal antithesis. Subsequently it was shown to the Paradox. Why is it that in Religion B the breach that this antithesis is not abolished in the breach with with reason takes place, while in Religion A it could immanence. The antithesis persists. We saw how it still never come to this breach? In Religion A the same an­ determines the relation between the Paradox and reason. tithesis prevails as in Religion B, but in Religion A rea­ All this applies immediately to faith. The subjectivity of son still has access to the eternal through recollection. faith remains subject to the same existence/eternal Reason has no access to existence, it can do nothing with antithesis, which appears now in the form of a breach. existence; existence separates the ideal and the real, the The stage is set by existence, the categories are provided existential and the logical. Existence is the realm of sub­ by the analysis of the existential situation. The subjec­ jectivity, passion, truth. Reason moves in the realm of tivity of faith is a potentiated, paradoxically accentuated the ideal, of essences, of abstract thought, of universals form of the subjectivity of truth. In our discussion of where the question of truth and reality does not arise. the Paradox and the breach with immanence we showed The characteristic of the Socratic sd1eme is that the two how the breach constitutes the potentiation of the exis­ realms (of existence and of the eternal truth) are always tence/eternal antithesis. When existence is stripped of kept apart: reason only deals with the timeless and the the protection of the eternal it had, when it is laid bare eternal realm of thought; subjective truth deals with in its horrible nakedness as sin, when the escape route existence. Therefore though Socratic truth is subjectivity out of existence into the solace of eternal recollection is over against reason, it is not against reason, not in con­ cut off, when in this state it has to face the eternal which tradiction to reason. But in the sd1eme of Religion B appears in the frightening form of an absurdity, namely the two realms are no longer kept apart, but mixed. The at a moment of time and when everything depends on eternal, the timeless quality of thought, now enters the the encounter, how could the relationship of existence temporal and existence. This is against reason, in con­ to the eternal be anything but sheer subjective passion tradiction to reason. Reason can do nothing with this and in which existence, in its extremity, holds on to the is therefore offended. It declares that existence is absurd eternal ? This subjectivity is faith. Faith as passion of because existence carries the eternal, which reason says subjectivity stands in contradiction to all understanding, does not belong in existence but in the realm of thought conflicts with reason, is opposed to any form of knowl­ and rationality. edge, objectivity or certainty. Objectively nothing can be This analysis of the contradiction between the Para­ said about faith, because objectivity abstracts from exis­ dox and reason leads to the conclusion that the entire tence. The object of faith, the existence of the God­ position of Kierkegaard with regard to the Paradox and Man, is present only to subjectivity. The object of faith faith rests on his concept of existence, on the antithesis ao """ bo '" obj<'

ing the subjective nature of truth also determines the dox becomes the projection of the contradiction of hu- · subjective nature of faith. man existence. The existence/eternal antithesis and the All this has a very serious cons�quence, namely that split between rationality and reality make it impossible the breach with immanence which Kierkegaard set out to to link the subjective and the objective and to reach an read1 by developing the preparatory stages of the ethical "objective" revelation, i.e. a revelation coming from and Religion A and which he thought to have reached outside the religious consciousness. Instead of appro­ in the Paradox, is really impossible in Kierkegaard's priating the object, the subject creates its own object as scheme. By transferring the eternal from the realm of its negative counterpart, so that the whole process re­ being to the realm of the temporal he did not get rid of mains a movement within the religious subject. the antithesis with which he started. In the individual's existence the temporal by its very nature stands in con­ l. Cf. e.g., The Point of View for My JV ork as an A1tthor, tradiction to the eternal and vice versa. This contradic­ p. 13. 2. Concluding Unscientific Postscript to the Philosophkal tion remains in the Paradox. The eternal, which in the fragments, p. 347. Paradox became temporal, is the same eternal which in 3. Ibid, p. 540.

Seminary Highlights

THE BUILDING PROGRAM also is slated for Lenten services in Kalamazoo, Flint, and Ground-breaking for the new seminary building has been Spring Lake, Michigan, and in Milwaukee, Wisconsin. postponed to July 1 from the early spring date as reported in CHAPEL SERVICES the previous Bulletin issue. Occupancy of the new plant is still The faculty and student body were again happy to welcome set for September, 1954. Total cash on hand is $201,000.00 visitors to the campus. Rabbi Gelfman of Jackson, Michigan, and pledges total $550,000.00. The total amount pledged does gave a lecture on the Jewish Family. Dr. Hugh B. MacLean, not include all of the amount of the cash on hand because some Professor of Old Testament at New Brunswick Theological churches did not pledge before they contributed but they gave Seminary, The Rev. Christian Walvoord, '37, pastor of Third directly to the fund. At present, Classis Wisconsin leads in Church of the city, The Rev. John Hains, '45, pastor of Trinity contributions which now total $33,000.00. Church of the city, The Rev. B. D. Dykstra, '00, of Orange City, Iowa, and The Rev. Edgar Hoyt-Smith, a representative of FACULTY NOTES the Student Volunteer Movement, served as chapel leaders. ln the past two months, various members of the faculty President of the General Synod of the Reformed Church in attended board meetings of the Reformed Church in America America, Dr. Henry A. Poppen, '17, shared with the student and other meetings which were of particular interest. Professor body his experiences in China and urged each to make a Richard C. Oudersluys, member of the Board of Domestic personal dedication to Christ. The Rev. Donald Benedict of the Missions, attended its meeting at Bethany Church in Kalama­ East Harlem Protestant Parish of New York City presented zoo, Michigan. The Board of Foreign Missions met in First the challenging work of his parish. Dr. Jacob Prins, '27, lec Church of Schenectady, New York and it was attended by ­ tured to the senior class on Evangelism during one of its Professor George H. Mennenga. Professor Lester J. Kuyper at­ course sessions in evangelism. tended the Board of Directors' meeting of the Ministers' Fund in New York City. At McCormick Seminary in Chicago, the ADELPHIC SOCIETY National Association of Biblical Instructors and the Chicago The Adelphic Society speakers presented various themes dur­ Society for Biblical Research convened and Professor Kuyper ing the past weeks : Professor Richard C. Oudersluys on the revision of the liturgy ; Professor George H. Mennenga on was in attendance. Professor M. Eugene Osterhaven was one of the recent Foreign Missions Board meeting ; Professor M. Eu­ the six representatives of the Reformed Church in America who gene Osterhaven on the Alliance of Reformed Churches ; Mr. attended the Alliance of Reformed Churches Throughout the Morris Carlson on Youth Haven and its work with problem World Holding the Presbyterian System. boys ; Junior Charles Wissink on the meeting of the Central i Faculty members are v siting spring classes meetings in the Youth Committee of the Reformed Church ; The Rev. Harold interest of the seminary building program. President John R. Englund, '50, on aspects of the practical ministry ; The Rev.

Mulder has visited the Central College Campus recently. He Theodore Schaap, · 3 5, on broadcasting a church service. 10 OUR LIBRARY students assisting in the work. The work of Professors Blekkink The Seminary family, and particularly the library staff, is and Pieters is remembered with special gratitude. Since 194 5 looking forward with enthusiasm to the completion of the new and efficient library methods have been inaugurated both Seminary building program as the ans.wer to most of its current by Miss Margaret Van Raden and, since 1950, by Miss Mil­ problems. In almost no other phase of the Seminary program dred Schuppert, the present librarian. During the time that is there a greater awareness of the limitations of present facili­ these have served, 3,000 volumes have been added and the rate ties. Obvious as is the importance of a library for the proper of annual accession of new books has been increased to 500 functioning of an educational institution, there is a feeling that per year. A major recent accession has been Migne's Patrologiae. Western's library has seldom in its history kept pace with the The new Seminary plant which is soon to become a reality is needs. a major advance also for the library. With it many of the This is partly due to the necessarily unsystematic program current problems will be met. There all periodicals can be of library development and procurement. As a matter of fact, placed in one area and made more readily accessible. All vol­ until 1895, when Semelink Hall was built, the Seminary could umes can be shelved in their proper order, since there will be not even boast a library of its own ; such needs as it had for stack space for 75,000 volumes. Work room space will be library facilities were supplied by the Hope College library. available to permit more efficient cataloging, extension service, But when Semelink Hall was built, the library was housed in and the repair of worn volumes. With a hoped for increase in what is now the Nettinga Memorial Chapel. The number of staff, the card catalogue can be given the attention it needs and books was small by modern standards: 6000 volumes at the careful culling can be done. turn of the century, and 10,000 in 1912 when the present Under these circumstances, the library should be able to Beardslee library was completed. A large percentage of the reach the standards for libraries prescribed by the American books available came to the library as gifts from the personal Association of Theological Schools. And, :what is more impor­ libraries of ministers. The names of Talbot, Chambers, Boer, tant, this improvement in library facilities should be reflected and De Vries are found in many of the present volumes in the in an improvement in the level of scholarship and in the quality library. To these generous donors the library is grateful, and it of the young men who: go to serve the church. is hoped that their example will inspire others to do likewise ; Western Theological Seminary has reached a position of ma­ yet a library which is forced to depend too much on this meth­ ture leadership in the Reformed Church. To maintain this posi­ od of procurement will be unable to acquire all the books it tion it will be necessary to keep working at the task of library requires and in the proper proportions. development. The library is always ready to receive gifts of Part of the problem has been that of inadequate space, and books and private libraries, and of money to enable it to make it is this limitation which is most keenly felt today. It is trne necessary purchases: that at one time Beardslee library was quite adequate. With stack room for 25,00Q volumes, it was the gift of Dr. John W. WRITERS IN THIS ISSUE Beardslee, Sr., a teacher in the Seminary from 1888 to his re­ Elton M. Eenigenburg, '40, is a member of our faculty. tirement in 1913. The Seminary has not forgotten its debt of Isaac C. Rottenberg is a member of the Junior Class. gratitude also to Dr. John W. Beardslee, Jr., who was respon­ Willem L. Ietswaart, '48, presents a digest of his dissertation sible for the orderly transfer of the library to its new quarters for the Th.D. degree received at Princeton Theological Sem­ and for the cataloging of books. But that was in 1912. For a inary. Mr. Ietswaart has returned to his home in the Nether­ long time, the stacks have been filled to capacity and the li­ lands. At present he is attending lectures at Basel, Switzerland. brary has Jong since outgrown its quarters. Periodicals and William B. Miller, '44, is pastor of Covenant Church, Mus­ work room spaces occupy what should be stack space becaue kegon Heights, Michigan. there is no place to go. Much material-for example, files of Lambert J. Ponstein, '52, is a member of the Hope College periodicals, the 800 section of the library and the William faculty. Bancroft Hill library given to the Seminary in 1947-remains Bastian Kruithof is pastor of First Church, Holland. in the basement where it is inaccessible for current use. Jerome De Jong, '44, is pastor of First Church, Englewood, A bright spot in the picture is the work of the library staff. Chicago. He aspires after a doctorate degree at New York Only since 1945 has the library had a full-time librarian in University where he completed his residence study while serv­ charge. Prior to that time, as was fairly customary in libraries ing Second Church, Paterson, New Jersey. of theological schools, a faculty committee was in charge, with A. A. Dykstra, '38, is pastor of First Church, Rock Valley, la.

Book Reviews The Ten Commandments, by Cosslett Quin, London : and witness to the fact that he has begun ... (p. 13). Faith Lutterworth Press, 1951. Pp. 5-268. has not the initiative. Faith is only response. God has the Added to the title of this book are the .words A Theologic<1I initiative." Exposition. This is a wholesome theological voice which comes II. The Three Uses of the La,w : Mr. Quin tells us that the out of the Church of England. law has three uses. He names them the Political, the Pedagogic, I. The Discussion of Revelation : In his Prologue Mr. Quin and the Didactic use. However, one runs into much difficulty begins with a discussion of divine Revelation. He takes his when he seeks to understand and to distinguish between these beginning from the words "God spake" (Ex. 20: 1) and then three uses. It is said (p. 33) that they are "more comparable declares of Revelation that "its direction is from God to the to Pascal's three levels of Custom, Reason, and Inspiration .... world" (p. 9). He asks (p. 12), "How can we begin, but with The Political Use corresponds to the Ten Words given by God ? But even that is the wrong way round. It is not we who Moses, the Pedagogic to the same law as deepened and spirit­ begin. It is not from us that light comes. We have not yet ualized and sharpened by our Lord in the Sermon on the been mentioned. It is God who begins. We can only record :Mount, while the Didactic Use is found in the moral. exhorta-

11 :Bѯ " ѯ "  ѯ  ѯ J: ѯ :?ѯ - ѯ Bѯ :!!ѯ ‹H ѯ   ѯ  ѯ #ѯ þ ѯ "ѯ ѯ  ѯ  # .öѯ A ѯ  ѯ  .Ēѯ H ѯ O  ѯ Œѯ ēѯ Aѯ  ѯ  Ʃѯ H ѯ Øѯ  ѯ  !!ѯ hAѯ " ѯ " ѯ  ¿ѯ ŝEѯ  ѯ " ѯ 6ѯ .ѯ ƈѯ !ѯ ѯ  ѯ Xѯ # ѯ ѯ B:ѯ  B•Aѯ d ѯ 2 !!!ѯ "ѯ  !ѯ  ѯ " Xѯ "  ѯ  ѯ H ѯ :ѯ  hѯ  ѯ  :  ѯ hBѯ B ѯ ?ѯ  ѯ h.ѯ Eѯ !hBѯ  ѯ " ѯ   ѯ ѯ ‡ѯ ƒ.ѯ --4 ³Eѯ  ѯ  ѯ œϿ .‡ѯ H ѯ O ѯ Œѯ  ѯ  ѯ 6 h ѯ B:ѯ  ˺ѯ d ѯ 2 !!ѯ æ.ѯ Å ѯ  ѯ ɮ" ѯ  ѯ ? Aѯ ?ѯ AXѯ  'ѯ  !ѯ ̻ѯ  ѯ hѯ " ѯ !-ѯ !ѯ "ѯ ?ѯ ѯ !: ѯ ѯ :?ѯ  ѯ " ѯ Azѯ ѯ  ѯ   ѯ ѯ n #ѯ ѯ  ѯ ?ѯ ?ѯ Û  ѯ ѯ ! BŴѯ H ѯ ]ѯ Œѯ ?ѯ  ѯ Ä"ѯ ?ѯ { .ѯ Č:ѯ  ѯ ѯ !ѯ " :ѯ ͨ6ѯ ѯ :ѯ " -ѯ ľѯ  ѯ "ѯ ‹H : ѯ   ѯ :ѯ  6. Ē ѯ ĕ2 6ѯ hѯ  ѯ ѯ ΄ 6ѯ ?ѯ F:|ѯ  !!!.ѯ .ѯ Æѯ ѯ !ѯ 6ѯ ѯ  ѯ !ѯ  ѯ ѯ ѯ ѯ ѯ  ѯ {ì8ŋ H ѯ Hѯ 2 !!!B ɤѯ ‹H ѯ   ѯ Ö6ìѯ B ѯ  ϭѯ n : ѯ  ѯ ‹2 6ѯ  ѯ  ѯ #ѯ ?.Ēѯ H ѯ " ѯ A ѯ Ɔ ѯ #? ѯ !śѯ H ѯ ̼ͬѯ !Bѯ F:ѯ !-ѯ ѯ  ѯ :?ѯ ѯ  Ň ùѯ ‹ѯ ѯ  ѯ ? !ѯ ѯ  nѯ  ѯ ѯ k ѯ ѯ ? ѯ : ѯ ƒ.ѯ02 ³ ǸH ѯ B6  ѯ 2 Bѯ ѯ  ѯ Bѯ  ѯ :Ý Bǽѯ ƒfѯ -00"³Ǿƃh ѯ :!ѯ ѯ ѯ  ѯ :ăѯ !Xѯ " ѯ ѯ  ѯ ?ѯ ѯ :# ѯ #  :zѯ ?ѯ  ѯ ͐ѯ " ѯ 6ѯ ?Bfѯ S ѯ ѯ æ zѯ ѯ ѯ ѯ  ѯ 6: 6Xѯ  ѯ ѯ ѯ Lѯ ѯ "ѯ  ѯ  ѯ  ѯ Ɔ:zѯ ѯ ѯ !:B ! ѯ  ѯ Л Ǟѯ  ѯ .ѯ Eѯ ѯ ѯ  ѯ !-ѯ A ѯ  ѯ 6Aѯ # ѯ h!ѯ :?ѯ  ѯ 6 .‡ѯ F ѯ ѯ  hѯ ѯ   ѯ "ѯ •ƿѯ 6 6ѯ ѯ -ѯ ѯ !:6!.ѯ ]ѯ " ѯ "? ѯ  :є : ѯ  .ѯ H:ѯ F ѯ ѯ ?: ѯ  ?ѯ 6 ſѯ  ѯ SXѯ 2:!Ý  ѯ ѯ 6˽ѯ :ѯ ȏzÏѯ  !ѯ A  ѯ ѯ ÿ:Uѯ Eѯ !-ѯ ! !Xѯ  ѯ O ѯ  zѯ Bѯ  ѯ O  ѯ  .ѯ ѯ !ѯ hѯ ? ѯ ØAѯ ѯ !Aѯ ?.ѯ K ѯ " ѯ ‹H : ѯ   ѯ  ѯ !-ѯ  ѯ   ?ѯ ѯ 6ѯ !‡ѯ ƒ.ѯ øø ² . ѯ ѯ ѯ  6 ѯ ѯ  Bѯ  ѯ :!Xѯ ѯ hAѯ ѯ ǹH ѯ S ѯ 2 !!!Bѯ #ѯ  ѯ ? !ѯ ѯ  ѯ "  ѯ ѯ ѯ  ѯ #-ѯ Xѯ Bѯ  ѯ #-ѯ ѯ  ѯ !ѯ ѯ   "ѯ ѯ à ѯ ѯ  ѯ -`ѯ à ѯ ѯ τѯ -Xѯ  ѯ  ѯ ѯ !Xѯ # ѯ  ѯ   ‡ѯ ƒ.ѯ -02!³ F ѯ L! ?Xѯ ѯ Lѯ  !! ѯ L! ?ѯ #ѯ Lѯ Ä6ѯ H ѯ ѯ ѯ n ѯ # -ѯ ? ѯ ѯ  ѯ  ѯ -ѯ ѯ ѯ #.ѯ ^ }ѯ E!ѯ ѯ # ѯ ѯ  Xѯ # ѯ  ѯ ^:Xѯ ѯ  ѯ ѯ H ѯ ѯ  !ѯ  ѯ ѯ ѯ"  ѯ "ѯ !ѯ  ѯ .ѯ S !ѯ ?ѯ ?ѯ  ѯ   ѯ :ѯ  ѯ " ѯ  ѯ ѯ F Xѯ ѯ ѯ A6ѯ  ѯ ѯ k ѯ  ѯ 6  ѯ ?ѯ ѯ " ѯ ! ѯ   Aѯ hѯ   ѯ :!! :ѯ ѯ  !!  .‡ѯ Ĺ !.ѯ K ѯ 6ѯ  ѯ " :ѯ ѯ  ѯ  ѯ ѯ ѯ :ѯ ‹H ѯ  ѯ  ѯ -ѯ  ѯ B!ѯ:?ѯ ѯ Ä:ѯ  ѯ F ѯ ѯ 6Ĕѯ  ѯ Hѯ 2 !!!ѯ " Aѯ ɐѯ  ѯ # -ѯ ! .ѯ Eѯ ƒ`ѯ43 ³ĕH ѯ H ѯ 2 !!!ѯ!ѯ ѯ #ѯ ѯ ?ѯ "A ѯ  ѯ  ѯ #ѯ  Xѯ   ѯ ѯ A!ѯ  ѯ ! .ѯ  ѯ   n.ѯ Eѯ ѯ  ѯ -ѯ ?ѯF |ѯd!Xѯ  ѯ 6ѯ ?ѯ Lѯ ѯ ѯ "  ѯ ?ѯ  !ѯ ѯ  6ѯ ! zѯ ?ѯ ѯ Lѯ FXѯ ѯ 6.ѯ ^ѯ -ѯ F:Ïѯ d!ѯ ѯ 6ѯ " ѯ "ѯ -ѯ "  ѯ ѯ "A ѯ #ѯ "  ѯ "  ѯ  ѯ  -ѯ # ѯ 6ѯ ѯ 6ѯ  ѯ ? !ѯ ?ѯ  Aѯ " ѯ  ѯ Sѯ ѯ ”"ѯ  dzѯ H ѯ ѯ A:ѯ Bѯ # ѯ ?ѯ ÿ6ѯ   Bѯ   ?.ѯ ^ѯ !ѯ #ѯ #  !ѯ ѯ  Ѕ ѯ ѯ :ѯ "  ѯ ѯ  ѯ ! B.ѯ æ`ѯ Å ѯ ѯ6ѯ ѯ ѯ ѯ ? ѯ ! ѯ ѯ # ѯ  ѯ L ѯ d!fѯ ^ѯ :ѯ :ѯ #ѯ  ȝѯ # ѯ hѯ  Aѯ   A  ѯ n  Uѯ   ѯ #ѯ ÿ  ѯ !zѯ  ѯ ѯ  ѯ # ѯ ѯ :ѯ  -ѯ   1 8 K.ѯ !)8 ?ѯ F ѯ ѯ  ѯ 6ѯ  ѯ !ѯ :ѯ  ѯ : ѯ  ѯ ѯ  #:.ѯ ^ѯ -ѯ F |ѯ Ɗ!ѯ ѯ 6ѯ #ѯ 6 ѯ ѯ  ѯ ѯ -ѯ ?ѯ  !Xѯ # ѯ "ѯ !ѯ A ѯ  ѯ ѯ #ѯ!ѯ!: A!ѯ " Ý B½'®¶½w½B½BŽ`½ +Ѕl€Ѕƒƶ ]͒ţţ¡™ģЅĹ‰m̓¡6¡‰ǪЅ ѯ #.ѯ JBѯ "ѯ !ѯ  ѯ ѯ   ѯ #ѯ ѯ  ѯ  6 ѯ ;AЅ Í¡¡‰QЅ '  +Ž_Ѕ &% + '+ #ѯ  ѯ ѯ " : ѯ 6`‡ѯ Eѯ  ѯ " -ѯ  ѯ   ѯ ѯ !ѯ ѯ    ѯ n ѯ ‹ R!!#ѯ  hѯ  : ѯ -ѯ : ѯ  ѯ ʪ## ѯ h.‡ѯ ^ ìѯ ŋ ѯ þѯ М ѯ K#AAѯ  ŋѯ þѯ " !Ϋѯ ѯ  Ĭѯ 2  .ѯ H Ĭѯ ͍ѯ "ѯ ѯ  ѯ !ѯ F ±ѯ ѯ ?ѯ  ѯ " Aѯ #ŵѯ  ѯ ľѯ 8Bѯ " ѯ  Xѯ "  ѯ 6ѯ ѯ ѯ #- ѯ ?ѯ  ѯ k  ѯ ѯ  Xѯ ɴѯ ?A.ѯ H ѯ  ѯ "ѯ  ѯ -ѯ  ѯ Ä |ѯ ]hѯ ѯ  ѯ R? !ѯ ƒ F? ! ũѯ 2  ѯ ?ѯ  ѯ d ABXѯ " ѯ  ѯ ɏƵA ѯ ѯ ? ѯ ?ѯ F `ѯ 2 Bѯ : ѯ -ѯ  ѯ Ä:±ѯ ѯ #ѯ ?ѯ !ѯ 6A ѯ  ѯ J!ѯ Uѯ L "6Xѯ  ѯѯ ?ѯ æ.ѯ Å ѯ ѯ ƒ .ѯ (/+³ ‹^ѯ  ѯ  ?:ѯ ѯ  ѯ "ѯ  ѯ # -ѯ " ѯ #ѯ ?ѯ Aѯ ѯ  ѯ ѯ ?ѯ  ѯ R?8!ѯ 6ѯ ѯ  !!ѯ # ѯ -ѯ  ѯ Ä |ѯ ]`ѯ J ѯ  ѯ "ѯ 2  ѯ ѯ J!ʾѯ Bѯ F ѯ S ѯ ѯ B:"ѯ  ѯ 6ѯ ѯ J  Aѯ ѯ ѯ n! ѯ ?:ѯ !-ѯ ѯ Öѯ ѯ  ѯ k :ѯ ?ѯ ":!ѯ 6ѯ ѯ : `ѯ ?ѯ ɾ  ѯ "  ѯ ѯ :?ѯ 6Bѯ 8ѯ  .ѯ Jѯ :ѯ #Ŀř Lѯ Øѯ  ѯ ѯ  ѯ ?ѯ  ѯ  ѯ ѯ ? ѯ ѯ Eѯ 2 }ѯ  ѯ þ !ѯ " -ѯ ѯ :zѯ "ѯ 6ѯ  ѯ :!!!ѯ (05/0³ /2 ³ ѯ Eѯ H!.ѯ -7++ ³ +-!³ H ѯ "ѯ Øѯ  ѯ " ѯ  ѯȫ6ѯ? ѯ "ѯ B ѯ :ѯ #ѯ n6 ѯ   : .ѯ hѯ ѯ ? ѯ !ѯ ѯ  ѯ  #Êѯ !h.ѯ O ѯ ѯ  ѯ L "ѯ  ѯ Ä Ŧѯ ]ѯ ѯ υѯ #ѯ -ѯ ѯ  ī? ѯ ѯ !ѯ ?ѯ -Bѯ # ѯ !ѯ Bѯ ":!Bѯ ѯ Bh ѯ !Xѯ # ѯ  ѯ   !ѯ ѯ  6 zѯ ѯ ѯ n Bѯ #ѯ  ѯ  ѯ ?ѯ ѯ #: ѯ  ѯ  :B ѯ ?ѯ #Bѯ ѯ "?ѯ ѯ ѯ  # ѯ   ѯ #ǐ6˝žŜѯ Eѯ ѯ #6: ѯ  ѯ !ѯ ?ѯ ѯ ѯ ”ѯ ѯ ƞƟ– 6.ѯ Eѯ ѯ " ѯ  ѯ :ѯ hBѯ ?ѯFUѯ /6³(3 ³ !ѯ " ѯ  ѯ J  ѯ ѯ  ѯ  B.ѯ  ѯ "?ѯ ѯ h!•B ìѯ N@Q !BBѯ :ѯ : !ѯ #Ưѯ đL  ѯ  ѯ ? ѯ ѯ  ѯ !  fўџѯ H ѯ ΍h ѯ #"›ѯ ѯ ::ѯ ѯ ѯ 2 hѯ "?`ѯ H ѯ " ѯ ‹A‡ѯ ѯ  ѯ  ѯ ѯ Bѯ  Aѯ ѯ  ѯ  ѯ ѯ !ѯ •?ѯ å |ѯ  ”Bѯ #ѯ ѯ ѯ ѯ 6ѯ  !!Xѯ # ѯ  ѯ ѯ  ѯ  ѯ ѯ  ѯ ѯ  ѯ .ѯ ģѯ  ѯ  !!ѯ ‹? ‡ѯ hđѯ !  öѯ :6ѯ ů -ѯ : .ѯ H ѯ "ѯ 6ѯ ?ѯ " !ѯ ѯ  ѯ :ѯ B ѯ ?ѯ  ѯ ѯ ѯ # ѯ  Ŋ:ѯ  ѯ  ѯ :6ìǗ!ѯ Ϯѯ Ƌ"ѯ H!ѯ ": ѯ #ѯ nAB# ѯ ?ѯ  ѯ ":ѯ ĕ öѯ "  ѯ "ѯ A6.ѯ "ìѯ BĆѯ ѯ hѯ # ѯ .ѯ à  Xѯ O ѯ " ѯ #ѯ ǺŧH ѯ Aѯ ѯ ѯ! .öѯ ǻŧH -ѯ  ѯ ! Ѐѯ Ϥ ѯ "Ɲѯ ѯ :•:ѯ  ѯ " ѯ ѯ ѯ ѯ „ŋ 2”žѯ ((6³2³ Bѯ R !ѯ )36³+!³ ѯ  "ѯ Aѯ " ѯ  ѯ # ::.ѯ ģѯ Aѯ ѯ : ѯ ѯ J-ѯ  ѯ :#A!ѯ ? !ѯ : ѯ AXѯ ]`ѯ L ɍɎΠĭѯ  !ºѯ  ѯ ?ѯ  Üѯ " ѯ  ѯ "ѯ  ѯ " īѯ : ѯ "ѯ :ѯ : ѯ  ѯ O ѯ ѯ zŋ 2  Bѯ *0³ ѯ  Bѯ " ѯ ѯ ˾Ý - ѯ ѯ !.ѯ  Aѯ "ѯ ѯ  "ѯ ѯ  BăXѯ B ѯ  ѯ ѯ Öѯ 6ѯ ѯ " ͪ ѯ  ˿ѯ ѯ  ѯDZnѯ ?ѯ  ѯ ?ѯ :?ѯ  B ѯ Bѯ

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Q with the custom .of the synagogue, many could and did take 1. The classic passages (I Cor. 14:34-36 and I Tim. 2:11, part in such a service. Paul is not interested in whether or not 12) are no positive veto of the rights of women to hold office. a woman may prophesy. This was not unusual. But he does not Paul is only interested in the proper decorum of married wom­ want her to take part in the public debate in the presence of en in the public service. He has expressed himself on the sub­ her husband. This, ·he feels, is not in keeping with her status as ject of unmarried women in I Coe. 7. One should remember a Christian wife. The author points to verse 35, "and if they that the problem of unmarried young girls was slight in the will learn anything, let them ask their husbands at home," to day of Paul. By twenty years of age practically all women were substantiate his description of the early church service. In a married. somewhat lighter vein, he asks the obvious question, "If this 2. We have no instance of women presbyters. However, there command is obsolute, from whom will the unmarried and is no rule to the contrary. widows get further light ?" This question does give us a proper 3. I Tim. 3: 11 points definitely to the office of women dea­ perspective. Paul knows woman as hypa11dt-os (under man) cons. only in the family. Our generalizing of Paul's conception of 4. A slavish following of the church order of that day is hypandros has led us astray in our interpretation. not necessarily in order. A study of the early church service We are given an excellent study of the place of women in would show us how far we have removed ourselves from that Greek and Roman society. Women were subject to their hus· day. bands in all things ; they were not to display themselves pub­ 5. We should seek to utilize the talents of women to the licly ; they kno:w nothing of emancipation from a lower position extent that these talents were used by the early church. in society. With this information as a base, we are shown that The author, after surveying his work, tells us that he bas the early chtuch in order to reach these women, not only had again been made aware of how often we approach Scripture women in the work of evangelization, but that it would have with set notions which we expect Scripture to verify. been impossible to carry on the work of the church without This work is refreshingly open in its approach to the sub­ these women. Tertullian had this in mind when he said that ject. For those who have taken the historic stand against women slaves, children, and women were the gate through which the in church office, it asks searching questions which can not Gospel entered the world. Clemens Alexandrinus (third ccm­ lightly be pushed aside. For those taking the opposite view, it tury) says that the Apostles were · accompanied by their wives, asks that the work be tested by an exegetical study. and that it was through them that the gospel was brought to - LAMBERT }. PONSTEIN women. If one were to read I Cor. 11 against the background of the moral. atmosphere of that day, and with an understand· ing of the necessity of women in the spread of the gospel, Christ and C11ltme, by H. Richard Niebuhr, New Paul's position would become clear. It is necessary that women York: Harper & Brothers, 1951. Pp. x-259. $3.50. be used in the church. Yet Paul must guard the church from This is a very significant book .. dealing with a perennial coarse and crude slander. problem. It is also a fair and well-reasoned treatment with a Dr. Hommes discusses at some length the matter of Paul's conservative strain. choice of what is proper for a Christian wife. Paul becomes a The problem of Christ and Culture raises itself among Greek to the Greeks and a Jew to the Jews. He chooses from Christians also as the relation of faith and reason, Reformation Greek society those customs which elevate the position of and Renaissance, Puritanism and Democracy, Christianity arid women in the eyes of those who will be watching the church. Progress. (Do not missionaries in the Near East and India act under a There has always been opposition to relating Christ and somewhat similar code?) Culture. Gibbon was right in more than one sense when he Our attention is drawn to the large number of women· men­ said, "Christians are animated by a contempt for present exis­ tioned as workers in the church and fellow-workers of Paul. tence and by confidence in immortality." Rabbi Klausner main­ The author argues that one can not logically grant to men a tained wrongly that "instead of reforming culiure Christ ig­ status based on their activity in the early church without giving nored it." Dependence on grace i:ather than on achievement that same status to women. was something of a sleeping pill and still is for Quietism. Jn. tolerance toward culture is still in evidence among altogether In a discussion of the offices of the Church as we know · too many Christians. them, Dr. Hommes says that the work �f t�aching was ·not considered an office i� the early church. All could take part in Niebulir leads us toward a definition of Christ. Christ is not the work of t�aching. I Tim. 3:1-6 gives us the qualifications an enlargement of one of his virtues but all of them together. e for the office of bishop. These qualifications speak only of men. H is the Son of the Father, and he is man among men. Faith . We have no instance of any women in this office in the New in and loyalty to him involve us in "the double movement froni Testament. Yet there is no statement against women holding world to God and from God to world." this office. . At most we have an argument from silence. Dr. The Christian Church must take the definition of culture Hommes holds that I Tim. 3: 11 definitely sets up an indepen­ seriously also. It is not merely the culture of a particular soci­ dent category of women deacons. He points out that if the ety nor some special phase of social achievement that shoul.d in­ eleventh verse is to be related to the wife of the deacon, then terest us. Culture is '"the total process of human achievement . seemingly the wife of a bishop is not under such obligation. sometimes called civilization." Further, if these wives .in verse 11 are the wives of the deacons Culture is always social. It is human achievem!!nt. It con­ in verse 10, then the possessive "their" must be present. Also cerns a world of values, ends, purposes. It is concerned with the introductory word translated "likewise," in accord with its the temporal and material realization of values .. It is as much o usage throughout the rest f the chapter, introduces a new concerned with the conservation of values as with their. realiza. category of offices. tion. That means painful struggle. There is a certain pluralism Perhaps it might be well to put down a few of the author's characteristic of culture. Many values and .many fields must be conclusions. integrated.

,, Niebuhr's book deals with five significant attitudes. There is an appealing desire for unity in this view. Man 1. "Christ against Culture." should see life steadily and whole under God. "All this and In the Epistles of John we are told to love God and the heaven too." brethren and to keep ourselves unspotted from the world. In But there are weaknesses. The conservation of culture may the non-canonical writings men like Tertullian contend against tend toward the neglect of the Gospel. This view does not the paganism of their times. Monasticism was a protest against see the radical evil in all human endeavor. the world although in the long run it kept alive some of the 4. "Christ and Culture in Paradox." values of culture. This is the dualists' view. It recognizes the conflict between Tolstoy after his conversion began a crusade against culture sin and grace. It admits that the edifice of culture is askew and and its evils. He stood for love and non-resistance. · He stood cracked. Yet it sees the good in culture as well as in religion. against the state as the chief offender against life. Paul was a dualist who moved not from culture to Christ There has also been an anarchic Christianity which considers but from Christ the Redeemer and Judge of culture, to culture. even the Church the invention of the Devil and which militates Luther was a dualist holding that the Christian lives in two against philosophy, science, and art, except perhaps in its most spheres and must give each its due. Kierkegaard :was a cul­ simple forms. tured person skirting the problem rather than coming to grips The position of many Fundamentalists today is that culture with it. is worldly and, therefore wrong, and that the Christian must The virtues of this position are that it mirrors the Christian's have very little to do with it. struggle and takes into account the dynamic character of God, The author maintains that this Christ-against-culture attitude man, sin, and grace. is a necessary but far from adequate one. There is something 5. "Christ the Transformer of Culture." to be said for the sincerity of those holding this, for their This is the conversionists' position. The attitude is a more willingness to die as martyrs, and for their distinction between positive and hopeful one. Christ and Caesar. It has three theological convictions. It honors creation and But this Christ-against-culture attitude is very inadequate Christ, the Word's entering into culture and always being busy because man is a creation of God, a product of nature and of there. It understands the nature of man's fall and the need for culture under God. The opponents of culture do not live in the conversion of culture as well as of man. It looks upon a vacuum. In fact, they make use 'of the culture they neglect. history as the dramatic interaction between God and man. Moreover, they use reason to attack reason, and they fai I Here lies the significance of the eschatological present, Christ's to see that revelation is reasonable though not always fully coming today to save the best that has been thought, said, and understandable. They seem to forget that sin is in man, not in done. culture as such. They also fail to see Christ's relationship to We find this motif in the Fourth Gospel. The Kingdom the Creator of nature and the Ruler of history. equals eternal life as a present reality with a future reference. 2. "The Christ of Culture." There must be a spiritual transformation in our lives daily. This attitude interprets Christ through culture and culture Augustine is a champion of this view. He was a cultured through Christ. Christ is the great educator, the bringer of Christian who helped motivate the change from Caesar to true knowledge to the enlightened. He is also the teacher of Christ. Grace redirects the whole of life. Yet, there remains moral perfection. Niebuhr mentions such men as Abelard, a dualism in Augustine. His great classic is a tale of two Locke, Leibnitz, Kant, Jefferson, Schleiermacher, Ritschl. These cities. men are the protagonists of what Barth calls "Culture-Protes­ Calvin is much like Augustine. God is Sovereign. The Gos­ tantism." These men stand also for the Kingdom of God as pel must permeate all of life. The Reformer's emphasis on the progressive coming of the brotherhood of man. calling fits in well, for man must apply God's best daily in The good of this Christ-of-culture attitude is the emphasis every walk of life. that culture at its best is certainly' not anti-Christ. It makes Yet, in Calvin there is also a dualism. We likewise suffer Christ a Christ for the world, and it brings out certain aspects from it or are blessed by it. There is always sin and its bitter of Christ too easily forgotten. Incidentally, culture also has fruit. Sin is in man, and man is in sin, and therefore there its martyrs. is sin in culture. But there are objections. This Christ-of-culture is a distorted The conversionists' pos1t10n is, according to Niebuhr, the Christ, not the whole Christ of the New Testament. Christ best and most satisfying. It is to me also as an evangelical goes beyond reason and certainly beyond rationalisqi.. Faith Christian. Problems remain, but Niebuhr has given us much and the supernatural revelation cannot be ignored. And also, light. Christ's relation to the Father, the Creator and Ruler, is more - BASTIAN KRUJTHOF. than that of an immanent spirit. 3. "Christ Above Culture." The fundamental issue lies not between Christ and the Bavinck, Herman, The Doctrine of God, Translated world but between God and man. Our obedience is to Christ­ by William Hendriksen, Grand Rapids: Wm. B. Eerd­ in-God and God-in-Christ. mans Publishing Company, 1951. Pp. 407. $5.00. There are three groups : synthesists, dualists, and conversion­ Dr. Hendriksen has rendered a great service to the theologi­ ists. cal field generally and particularly to the field of Reformed . . The synthesists' position does not rule out Christ nor make theology by his translation of this great work of Dr. Bavinck. him an abstraction. It recognizes Christ as Logos and Lord and This volume is a translation of most of the second volume of culture as a realm in which revelation and reason apply. Bavinck's Gere/orn1 eerde Dogtn

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The interdependence of the constituent members was not only lose the Spirit. Then a member severed from the Church can functional, it was moral. The ideal was not so much the no longed possess the Holy Spirit. For that he must become growth to fulfilment of a single nature but rather cooperation in and remain a member of the Body which he inhabits. the achievement of a single purpose. This presents the problem of reconciling sin and imperfection Special attention is given to the covenant relationship in the in the Church with the body idea, but attention is given to the New Testament. Jesus' relationship with his disciples is under­ whole rather than to its parts. It is incumbent upon the in­ stood to follow that concept as when he says, "Follow me and dividual then to identify himself .with the life and destiny of I will make you." Life's deepest significance is to be found in the whole. If he fails to do so, his is the loss. This will shock relationship, in the union of wills and purposes, within the those who have come to believe that "one can be iust as good one embracing purpose of the Kingdom of God. But the cove­ a member outside the Chtffch a.s inside" (italics mine) . nant conception as understood by the Rabbis was not the true Six main types of defection of the Christian community are conception of the covenant. The author finds a more correct suggested : The Monastic, The Imperial, The Organic, The understanding of this in the writings of Calvin and quotes at Covenantal, The Contractual, The Sectarian. These are treated length from his writings. To rediscover the Covenant is to re­ briefly but succinctly. discover the true nature and meaning of the Church. Though The conclusion is that the Church is not merely a device for the Church may seem to be in ruins the foundation cannot be social or religious convenience but that this convenience is in­ destroyed, and even ruined walls give some indication of the herent in the Church's very nature. The author rises above true shape and pattern of God's building. He recognizes the mere churchmanship in these final words: danger of interpreting the Covenant in formal, legal, contrac­ Nothing is so necessary as a constant return to Christ and tual terms which will cause it to lose its vitality and creativity. His Cross. The Church as the Body of Christ : one in her derivation from Him and in her dependence upon Him : con­ Once the idea is accepted that a Covenant is in its essence an tinuous in her extension of His Messianic llllnistry, in self­ identification with the world, in self-surrender to God : living affair of strict conditions-if you will do something, I will do and growing as she constantly receives the energy of His something-the heart of the Gospel has been lost. The essence Spirit : ever achieving fresh integrations in her expanding life as she ows up into Christ in all things and becomes lilied of the Covenant is not the ultimate condition but the initial with al rthe fullness of God. The Church as the people of the Blood-Covenant, the Covenant of His Cross : all redeemed promise. The very glory of the Covenant with Abraham is from bondage by His entrance into the conflicti all justified that God, out of his own pure grace, comes to man just as he from J!Uilt by His obedience to death : all purilie