MARCH 1957

SPECIAL REPORT: Social Gospel-1957A new look at the old Social Gospel

-._~~~---,\"""'"

AMONG

usReaders won"t admit it, but it"s a fact. Weeditors ,are at your mercy. We put the maga­zine out for you. We can fill it with justwhat we like. But if it doesn't suit you, thenI have to change it.

You'll notice we are continuing the spe­cial section begun last month. This is ouridea of what you want. But is it? I want tocompare what I think you like in this maga­zine with what you actually do like.

I think you like new ideas ... a new slanton labor problems like last month's reporton "Work in Today's World." And you needto keep abreast of literature in the religiousand social field-so we give you a "Clergy­man~s Digest."

Then I think you want careful reporting.We've tried especially to keep you postedon what is developing in churches and col­leges. You've had a professor's slant by Dr.Root, a Princeton undergrad's thinking as

FAITH AND FREEDOM is published by SpiritualMobilization, a national nonprofit, nonpartisan,nOflsectarian organization founded in 1935. JamesC. Ingebretsen, President. James W. Fifield, Jr.,Chairman.

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summed up by Tom Farer. We've almostspecialized on "Social Action,'" and there's anew report on that in this month's issue.

Finally, I think you are prejudiced infavor of principle, so rve tried to report"matters of principle" via concrete exam­ples. And we covered the Kohler strike andpeople like Joe Courageous and formerGovernor J. Bracken Lee.

But whoa! This isn't a sales talk. All Iwant to know is whether you agree with me.

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Put yourself in my shoes. Swing yourfeet (in my shoes) upon the desk, lean back,and say to yourself, "If I were editor .. "and write me what comes to your mind.

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Published September 15th to June 15th at 1521Wilshire Boulevard, Los Angeles 17, California.

FAITH AND FREEDOM

Two silent men sat across from one anotnerin a book-lined study. John Walker, NewJersey industrialist, and the Reverend MarkThompson of First Church sat listening inheavy silence, both staring at the far side ofthe room at a double-doored mahogany cab­inet. Vibrations from the 15-inch speakerstill held every object in the room in theirpowerful sway.

The larger of the two men, sitting in a

MARCH 1957

NOT BY

BREAD ALONEDOREEN E. RILEY

Winding back

over roll upon roll of

microfilm in the morgue of the

New York Times this

Christmas, we came upon an eye-opening

change gnawing at the

roots of American church life.

You/II find it yourself by looking

back 10, 20, 40 years

through the Times' annual Christmas

feature: liThe One Hundred Neediest

Cases/' You'll see welfare rosters sky­

rocketing with prosperity,

a new kind of despair beginning to hit

hard at the hearts

of more and more Americans-despite the

fact that: IIWe've never had it so good."

deep brown leather lounge, broke thesilence.

~~Magnificent, Mark. Just magnificent.What was it he said? ~I will grapple withfate; it shall never drag me down.' Mark,you seem to know these things instinctive­ly. Beethoven-Ifs what I needed." Thelarge shoulders settled back. again.

"These last two weeks, I don't mind tell­ing you, it's been a constant grind; I'm not

3

the man I was 20 years ago. These annualhassels, those tax reports and the auditorsand the new.machinery coming in. And totop it all off, the union contract up for re­newal n~xt month."

"You ought to take these few minutes outto get back into contact, John," said thesoft-spoken clergyman. cc cCome unto meall ye that labor and are weary laden, andI will give ye rest.' "

The tense mouth loosened into a halfsmile; John Walker spread his' arms out onthe wide full arms of his chair. ,cAh, Mark,you know sometimes I almost envy you­being a minister. Not that I'm the type; youknow me. But dealing with the eternals, Imean. The very words you use-they're full,peaceful, restful. Not like Ccontracts,' cboardmeetings,' creports,' 'shipping deadline.'"

A twinkle danced in the grey-green eyeso( the Reverend Mr. Thompson and hechuckled, '1 was talking with a wonderfulold man in Scotland once and he said:cWould you repeat that again, sir, for itsoun's sae sonorous that the words droonthe ideas?' "

"Seriously, Mark. Oh not that you don'thave a tough job. Good heavens, I think I'drather wrassle with the union all day thanget up in that pulpit Sunday after Sunday.What I mean is you don't have to worryabout how you're going to operate to­morrow-whether the competition's reallygot a new patent pending, whether the mar­ket's slipping out from under you, whether. . . Well, your business, the Church, hasn'tchanged very much in the past 50 years,has it?"

Thompson's thin eyebrow shot up! CCThinknot, do you? I was shufRing through someold files the other day, John. Do you realizewhat's happened in the past 45 years? Andyou say nothing's changed in the Church?Look here a minute. You'll never believethis."

CCSwitch on the desk light there, wouldyou?" spoke the cleric squatting before anolive drab filing case with four drawers. He

4

fingered through the file, pulled out somefolders, picked through a batch of clippings,notes, papers. "I'm a squirrel. Accumulateall these stray bits of things and then forgetall about them. We seem to drift throughlife accumulating little piles of things, don'twe?" He handed a clipping to John Walkerwho was sitting with one leg swung over thedesk edge.

His deep baritone voice read: CC. . . theaudience sang the most popular songs:Oceana Roll, That Raggy Rag, You GreatBig Beautiful Doll."

John grinned cCOh You Beautiful Doll.Say I was pretty good on that with a ban­jo." He reached over the desk, shuffiedthrough the odds and ends. C'My gosh, Mark.You don't throw much away."

cClt's the saving soul in me," Thompsonsaid. CCBut look here, what I wanted to showyou: this dates back to when I first startedout in the Church. One of my first calls forhelp. March 5, 1912. A young girl of 15­Doris Parker,l dead some years now. Butshe was a candypacker and made $4 a week.Had a mother at home taking care of things,earning a little on the' side taking care ofcrippled children. Doris was supportingfour other youngsters, one a cripple, on $4a week. Or here look at this case." He hand­ed over a typed page.

The deep voice read: 'HCarl Nibbins2­

in hospital-no chance of recovery. Wifeearns rent. A janitress. Eldest daughter, 17,sick with a serious disease. Three youngerchildren can't leave room they live in be­cause they have no clothes.' Awfu!!"

,cYes, well let's jump ahead, take anotheryear: 1929-when things, as you'll recall,were at their peak."

Thompson neatly straightened and closedthe first file folder, opened another andspread the contents on the desk top.c'John, here was a bad case now," he saidin a slow, heavy voice, 'cthis boy, JedSmathers.3 Came in Christmas of 1927; hehad 20¢ in stamps to buy food for himselfand his mother. His father was away and

FAITH AND FREEDOM

had sent them the stamps for their Christ­mas money. He was walking through thesnow, not even an overcoat, trying to find agrocer who hadn't already refused himcredit-afraid no one would take the stampsfor food. We helped them along. But nextyear, his mother turned on the gas in theirtenement kitchen. Killed herself."

John Walker shook his head.C<Oh and he wasn't the only one. Mr. Bal­

der4 now. Poor old man. Three years sickwith Berger's disease. Lost his leg up to theknee. And the rent overdue and everyoneexcept the baby living on tea and bread­not a blessed thing else. They came to usafter Shirley, their little girl, came runninghome from the grocer's, crying her eyes out.She said the man behind the counter shout­ed in front of other people that she wasasking for food without money."

"Poor kid."«Yes, well you see that was the spot some

of our people were in then. And that was in1929. Now take '32, a bad year."

«I'll say. The plant nearly went under thatyear. U.S. Steel at 21~4 down from 261?4.Couldn't give our stock away."

«Here are some of the people we helpedin 1932," said Thompson. «William North,5a man walking the Hoot crying 'my eyes, myeyes, my children suffer because of my eyes!'Sight had been failing for the past six years.He was learning to weave straw basketshoping he'd be able to sell them. Q/n the daythey asked for help, they had nothing in thehouse but a loaf of bread."

«I rernember unemployment was close to15 million that year. Big strapping fellowsjust sitting on the front steps."

Thompson waved another paper: "ThenMiss Ellen Condroy,6 63 years old and asweet old lady, fine person. Her sister Kate,59, always had a good job, but then heremployer's business failed. Their last win­ter they'd both been ill several months,used up their savings. When it came to myattention, they were penniless, facing starva­tion-and eviction from their 4-room ill-

MARCH 1957

heated apartment."<['Bad days.""And the Williams7 family of five living

on stale bread in unheated rooms. The old­est child, Grace, was 20 and crippled frominfantile paralysis. Truddie was 17 andgoing wti40ut good when there wasn'tenough for the rest of the family."

"This actually happened here?""Yes."«But Mark. Thank God this isn't true

today. We don't have that today. These aregood times. Don't see how this can keep up.But right now, people have money. Andthe Welfare Department's never had somuch money. I know the Commissioner­Charlie Califetti. And there's unemploy­ment insurance and social security andunion funds and Blue Cross."

<'You say no one's starving. No. Everyone's on a protein diet. Everyone's got anelectric washer and probably a new car ontime and everyone's touring Europe and noone's camped out on the sidewalk. But I tellyou, John, sometimes I almost wish someof my people were-rather than torn up in­side by alcohol and not able to layoff it fora whole morning. And I know a young boy,and he's a drug addict and seventeen yearsold. He said to me: <[Look Dad, you're a

5

good guy, but you don't know about life;I mean it's crazy,' he said that, , a guy needsa fix,' he told me."

"It's this Elvis Presley business.""No more than it was Rudy Vallee in the

20's. And this is just between you and me,John, do you know that five of our. mencommitted suicide last year?"

"Who?""Never mind. Most of it was hushed. But

do you realize it's one of the largest killersin the country, of people like us, over 50.No one seems to understand. But there area few persons people talk to-and, God helpus, ministers happen to be one of the happyfew-doctors get it too, I suppose, KenLarson was telling me; he's a psychiatrist.We hear these awful stories these days.Frightening things. But we've got to listenand we've got to keep calm; we've got to tryand help. And how do we do it?

"You talk about new production controlsand procedures in business? Any minister, ifhe's worth his salt, has more new ideas thana Harvard research team could handle. Wedon't know enough. We can't help enough."

"I-Ias you kind of steamed up, Mark.""You can't imagine what's happening,

John. You've got to see these people, howthey're slipping, losing, losing contact withone another, losing contact with them­selves, with God. Here-this is what we runinto now-1956. Let me read you some ofthis: Little Paule,S six years old-an aggres­sive and destructive youngster. His parents,unmarried. Father died shortly after Paulwas born; his mother ran away and left himwith the grandparents, Anna, who's 60, andJohn, who's 78 and mentally unstable. Annahad to quit work-her <;lrthritis. The family'ssupported through public welfare. Theydon't need. money.

"The boy's obviously not wanted. Anna'sone of those superstitious women: saysPaulie's been 'born bad' and has an 'evilspirit.' The boy trieq to run away. Then hetried to set fire to the house. Well, you· cansee ...

"And listen to this woman's story no\v.Mrs. Jessie J.,9 40, mother and breadwinner

6

"The Hundred Neediest Cases are realstories. Their urgent need does not con­cern their physical wants. These-food,clothing, shelter, medical care-are pro­vided by public welfare agencies ... Rath­er it is a spiritual need... ."N.Y. Times.

for her seven children. Ten years ago herhusband, Arthur, began drinking heavily,lost job after job, became abusive at home.Then two years ago, committed to a mentalhospital. The poor woman works as anurse's aid, and gets along on the moneyshe gets from that and public assistance.But the youngsters are showing the effectsof their father's behavior. Andy, 7, with­drawn and frightened; Lois, 14, rebellious,stays out late, on the verge of delinquency;Maureen, 10, is often truant from school.NIrs. J. can't cope with it."

John Walker swung off the desk, \valkedto the window, and stood looking into thedarkness. "How in heaven's name can yousleep at night? I think I've got troubles!"

"It's not just me, John. Talk with anyclergyman, any social worker, any psychia­trist. No. No one's starving. They're destroy­ing themselves.

"Something seems gone out of life today.""Yes, something went wrong. We made a

mistake, and now it's coming back at usfull force. They say doctors can bury theirmistakes. But in the Church-when you'retrying to cure people, build souls, produceGodliness,-you can't bury your mustakes,and you can't plant vines and you can't justwrite them off. God won't let you. He says,'all right, you've made a mistake, and yousee what's happened. I let you make thatmistake. And I'll let you rectify it-or makeanother· mistake. But you have to learn.You're being taught.

"Back in the 20's and early 30's, we sawthe surface ailments-the Jed's and the oldMr. North's and the ill-fed, and the ill­clothed and people in the unheated flats. Inthe church, we sought to serve GC),d by treat­ing these ills. That was the Social Gospel.We focused on bread and shoes and rent

FAITH AND FREEDOM

money. We collected money for that, andpeople gave, and at least those who gavewere growing.

uThen in the thirties when things gotworse, social ills loomed over us and wesaid, 'If we can't get the funds by asking,we'll take it' and we went into Social Action,gave the government a blank check ..."

UBut who would have guessed the rascalswould have written out the whomping £g­ures they did? What was it Charlie said, 14billion for Social Welfare last year?~"

uWell, we thought it would lick the prob­lem. We gave the government these hugeresources-at least we told the governmentto take them, and we thought all the gov­ernment had to do was direct them in theright way-redistribute the wealth a little.It did away with charity. Everybody ac­cording to their needs. And we made it largescale, impersonal, so there was no embar­rassment-or any love of giving or anywarmth of thanks.

UBut it wasn't the answer, was it? Yousaw what we're up against today. One outof every ten people desperately needingpsychiatric treatment. Higher crime rates,suicide rates frightening. Alcohol, drugsproviding 'escape.' No, the cure didn't work.I was wrong, I should have seen the prob­lems were only symptoms, and, when youtreat the symptoms, you can make themdisappear sometimes, but then somethingworse breaks out.

"Yes, the disease is in the spirit, John, notin any group or class. In the soul, that'swhere we in the church should have dug in-helping those in need set their religioussights, aim for God rather than manna: tolove, feeling, ful£llment. No, we said : Youneed something to eat, to wear, to live in­and people believed us and that's whatthey're doing today-chasing goods, notGod. Well, that's the thing I wanted to showyou, John; forgive me for the blast of ver­biage. There's an old" Chinese proverb that

~See Churchman's Digest for detailed wel­fare costs (page 27, article review sectionUNow Its 14 Billions a Year for Welfare")

MARCH 1957

says 'In a multitude of words there will cer­tainly be error.' "

John Walker nodded. "Well, but an oldTestament proverb says 'the words of thewise are as goads.'"

"Fine pickle your Church is in when youhave to quote Scripture to your minister.Supposed to be the other 'way around."

"Fine pickle we'd be in without you. Youknow listening to you just now, Mark. Icame in thinking I had a lot of troubles.And I suppose we all tend to think of theministry sometimes as staid, solid, un­touched by the storms of life. Well, but theproblems you've just laid out-"

For He Shall Receive

The Reverend Mr. Thompson smiled, "Well,any way you laymen haven't organized onme yet. I've that consolation."

John Walker grinned, "Nice quiet bar­gaining table for me anyday. I'll just dropover every so often and hear your problemsand go off happy with my own."

Thompson cleared his throat meaning­fully, "Well, John, I've another problem atthe moment too-we're short an advisor forthe Youth Conference coming up nextmonth. Now you know ..."

The industrialist's mouth dropped, thenpouted out. "Well, I left myself wide openfor that." He turned up the side of hismouth wryly, "Shrewd old John Walker,they call me in the shop steward's office­hal" He laughed in booming baritone:"Well, but sign me up. You're the only one,left that asks anymore-the government andthe union tell me. And blessed be he whoasks," said the prophetical voice, "for heshall receive." =t= =f:

Case references excerpted from the "Hundred

Neediest Cases" section of the New York

Times.

1 & PlCases #73 and #26, December 15, 1912.

3 Be 4Cases #01 and #4, December 8, 1929.

5,6 It 7Cases #2, #10 and #5, December 4,1932.

8 It 9Cases #73 and #99, December 18, 1958.

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Much, if not'most of the New Testamentseems to' elaborate Matthew 11 :28-30:Co~ unto me, all ye that labour and areheavy laden, and I will give you' rest. Takemy yoke upon you, and learn of me; for Iam meek and lowly in heart: and ye shallfind rest unto your souls. For my yoke iseasy, and my burden is light.

Jesus tells those who come to him forhelp: take my yoke upon thee. He says tothe poor and afHicted: I won't try to lightenyour load; instead I'll teach you how tocarry more.

On the other hand, our fellow Christiansin the Social Gospel movement have prom­ised : We will lighten your load so that youmay walk in equality with your fellow men.

If it is, the misinterpretation lives withthose who put the principles of the SocialGospel in action. For the central focus ofthe energies of the Social Gospel, and itsoffspring Social Action, has been to aid thosein need, not with spiritual help, but with

8

economic and political assistance. The So­cialGospel has been aimed at serving thebody, not the spirit.

No, but we do say that as goals, these areinadequate sights to set for Christian con­cern~ It leaves the difficult questions un­answered. Under the common interpreta­tion of the Social Gospel, all I need do whenI come across a person in need· is to treathis surfac,e. symptoms. I do not have tostruggle to motivate him to fill the spiritualemptiness of his life. No, my answer cannotbe a basket of groceries, a new suit or anew law.

By this method, I escape from the field ofspiritual responsibility; escape from thedeeper, more difficult response which wouldhave helped me to grow; escape from thehard task of bringing a man closer to God.

The danger is: Christians feel satisfiedwith their action; they settle for less. Bystressing security and leisure rather thanrisk and work, they lay the groundwork foreven more pain and suffering.

FAITH AND FREEDOM

The task of filling spiritual needs with ma­terial goods has proved to be impossible.First, the Social Gospelers appealed for thevoluntary economic assistance of their fel­low Christians. And though the responsewas generous, the more aid that came, themore the need arose.

And, just as they had failed originally tosearch for an answer at deeper levels, at thisP9int of their frustration, they. turned to an­other "easy" answer, saying: If we cannotraise enough funds voluntarily to cure thesesocial ills, we must pass laws and forceAmericans to help us. It'll be good for them.

So, out of a rnisguided Christian concern,we saw first a wrong focus of their own en­ergy-a wrong objective. Next, we saw themuse the unChristian means of coercion totry to reach this wrong end.

More Christian energy taken away fromspiritual channels and employed on the sur­face, material level.· New, more serioussymptoms arose. Where once the symptomshad been shabby clothes, empty stomachs;now we had nervous breakdowns, mentaldisorders.

This is the most tragic consequence. Thechurch has degenerated into a social serviceorganization. We saw the rise of the tech­nically-expert Christian and the loss of thefull-life Christian. We built a church bu­reaucracy and only nominal Christians.

Social service without religious roots isartiRcial, without the deep drive and ten­derness of the fully committed Christian.The Christian in action must have his rootsanchored in religious soil, for from religiousroots come the social fruits.

Men who were once meek and lovingnow strive to control other men, as if tosay: God move over, we'll take charge now.Authority replaces love. The state replacesthe church.

MARCH 1957

There is some hope that the tide is begin­ning to change. Perceptive Christians haveseen the shallowness and unworkablenessof the Social Action emphasis. Now, manyare .beginning to ask: How can we find realspiritual meaning in our lives? How mustwe change our lives?

"Take my yoke upon you."Build your spiritual muscles, for as you

carry the yoke of Jesus, the burden is light.Discipline and devotion build spiritual mus­cle. Before you can help other men, youmust strengthen yourself through deeperreligious devotion. Spend more time withGod.

A pastor friend of ours uses the analogyof heat transference to show how spiritualhelp can be given to others. Place a steel baron the fire, heat it to 1500 and place it nextto a cold bar. Soon the cold bar takes someof the heat from the first bar and its temper­ature rises to, perhaps, 1200

• Now, if youwant the second bar to be more than luke­warm, you must heat the first bar to 400 or500 degrees.

The same principle holds true in trans­mitting spiritual help. Spend time and en­ergy with God and be a true and greaterforce in aiding the spiritually hungry.

The reports that follow describe the gripthe Social Gospel still holds on some ofour leading churches. In each case, theobservers present their own evaluation.You may differ with one or several ofthem on a situation which you know in­timately. If so, we'd appreciate havingyour own report-whether it presents abetter picture or a worse one. If we re­ceive sufficient contributions from youreaders, we will carry a symposium ina future issue of Faith and Freedom.

9

NATL. COUNCIL OF CHURCHESIn the days when the Federal Council ofChurches was founded, the radicals wereSocialists. Today, being a Socialist isn't rad­ical any longer because 'most everybody'sdoing it. The FCC played a real part in thischange-and this change has influenced theFederal Council (now grown into: TheNational Council of The Churches of Christin America).

The Federal Council at its first meetingin Oecember, 1908 looked for its day, radi­cal indeed. Eyebrows soared when it saidthat labor had a right to organize. Then,eleven years later, still out in front of pub­lic opinion, it added that labor had a rightto resist a cut in wages.

Meanwhile, the Social Actionist brethrenabroad were even more outspoken. An inter­national Christian conference in Stockholmin 1925 declared in the name of the Gospel"that industry should not be based solelyon the desire for individual profit" but forservice, and that cooperation should replacecompetition. A worldwide conclave in Ox­ford, England in 1937 echoed this ands.trongly implied that economic power, here­tofore wielded irresponsibly (in their view),should come under the control of tradeunions and the state.

The FCC apparently never went that farpublicly and officially. But its leaders andmember denominations said plenty to dem­onstrate that they went along with thesepoints of view. Certainly before 1950 theFCC never paid its respects to the profitsystem or to private enterprise; never heldup a restraining hand when the New Dealmoved in to control the American economy;never complained of the growth of state en­terprises like the TVA. It never mentioned

10

the manipulation of currency or the grow­ing tax burden. It was definitely on the sideof more state control.

Before 1950, then, the Federal Councilchurchmen were leading opinion, for theyhad veered left long before national politicsdid. They helped carry the country (at leasta majority of voters) with them through thepolitical revolution of the 30"s. They con­tinued .to be openly friendly to socialistideas into the middle 40's. At the close ofthe war, they were all out for full employ­ment and a guaranteed annual wage,policed by government.

Despite the clamor for full employmentand ensured wages, a big chunk of theAmerican public recognized that if govern­ment begins to "guarantee" these, privateindustry will be on a conscript basis andwe shall have caved in to socialism all theway. In fact, it was in these early postwaryears that church social actionists firstseemed to falter. Somehow, they began tolose their leadership.

Oddly enough, one big reason for this wassomething that happened, not in the Fed­eral Council at all, but in the far off Neth­erlands. The World Council of Churches,meeting in Amsterdam in 1948 (with manydelegates there from the American churchcouncils) declared that Christians didntwant to be in the camp of either commu­nism or capitalism!

When American delegates, on returninghome, undertook to defend that statement,they found a good many million Christianshere didn't accept it, or want anything todo with it. In fact, Amsterdam acted likean alarm clock on a host of slumbering lay­men. Faithful~y through the years they hadbeen going to church, reading their waythrough Sunday service, helping in everymember canvass, quietly raising money tokeep their church and the Federal Councilgoing.

Now, all of a sudden, it looked as if theorganizations for which they had been rais­ing the millions didn't even believe in thecapitalist system. They could hardly believewhat they heard. If the World Council of

FAITH AND FREEDOM

Churches talked that way,. and Americandelegates from the Federal Council· wentalong with it, how about their own denom­inations? They began to look about them,and in almost every case they found, rightin their church's national headquarters, aSocial Action group which carried, or atleast paid respect to, the Socialist banner.

Mr. Layman Looked About

Annual meetings of the denominationsfrom 1950 to 1956 were lively affairs! Thestained glass windows of one church afteranother rattled with the reverberations ofrighteous wrath. Like a bee sting, clericalleftwing declarations hit many laymen.First, after the stingers went home, therewas shocked surprise.. Then they got mad.Dsually it went something like this.

Mr. Layman, until a moment ago com­fortably lounging at the end of the pew,looks about, troubled. "What's going onhere?" he wonders. "What have these radi-.cals done to our religion?"

The social actionists, long wary of whatmight befall them if their congregationswoke up, responded with vigor. "'It's nottrue," they shouted. "We're not radicals.We're prophets."

It happened to the Methodists, the Pres­byterians and the Congregationalists, amongothers. And a parallel battle raged withinthe FCC's successor, the National Councilof Churches, itself.

Mr. J. Howard Pew, prominent Philadel­phia philanthropist in 1950 agreed to head acommittee of 200 prominent Christian lay­men whose task, in part, was to undergirdthe new National Council, morally and fi­nancially, in its formative years.

Right away, the laymen faced problemsof status and authority. Complicating fur­ther were the radical statements of the vari­ous NCC agencies in the social and politicalsphere. The most articulate, and probablyfarthest left, was the Department of theChurch and Economic Life.

That department came up, in 1954, witha document called "Christian Principles andAssumptions for Economic Life."

MARCH 1957

It "told" Protestants what, in the eco­nomic sphere, was "Christian."

Members of the Lay Committee took along look at this statement and decided thatit looked more nearly Socialist than Chris­tian. (They didn't equate them.) In an al­most unanimous vote, they protested andasked that their own "affirmation"-a ring­ing declaration for freedom-be consideredalong with the controversial "Principles andAssumptions." (Shortly thereafter, the LayCommittee's life was terminated. See bookslis ted on page 21 for complete story.)These "P's and A's" may be said to representfairly the National Council of Churches'position today. Here are the high points:

First of all, the NCC says ~~no particulareconomic system is ordained of God." Some­thing very much like this idea underlay the1948 Amsterdam disavowal of both commu­nism and capitalism; it keys Social Actionthought. But who can argue with it, liter­ally? The Scripture certainly never reportsChrist as saying "I prefer capitalism to othereconomic systems."

But let's look at this P&A statement, sowidely accepted by theologians, so impor­tant to NeC thinking.

The "no particular system" argument begsthe real question; In the light of what Jesusintended men should be, what economicsystem comes closest?

If he declared that we should be free;that we are responsible as individuals forwhat we do, doesn't that pretty effectivelyrule out socialism? In fact, every plannedstate? Does it leave room for anything buta free market? As often as not, this "no or­dained system" argument is used as a basefor reasoning that a good bit of sociali~m isnecessary.

A Split Personality

A defender of P&A will answer, "Nonsense!The 1954 statement even goes so far as tocriticize socialism."

So it does, and it pays its respects to pri­vate ownership too, conceding that appliedto "many forms of property" it stimulatesproduction and protects freedom. But P&A

11

doesn't really endorse the free market. Rath­er, it says cc••• the weight of evidence showsthat some use of government in relation toeconomic activities is essential . . .n

The fact is that poor P&A is hopelesslyschizophrenic. It wants to be popular bygiving lip service to "free enterprise" with­out giving up its basic ideology. So it en­dorses a lot of old-fashioned socialism with­out calling it by name.

After 50 years of FCC and NCC in thefield of Social Action, the balance of officialProtestant church council beliefs run likethis: Private enterprise is fine, but we can'trelax economic and social safeguards orwe'll have depression and unemployment.For this economic stability, we must look togovernment. Furthermore, we don't wantgreat contrasts between rich and poor, sogovernment must take a firm hand to guar­antee minimum living standards to every­one.

There is something else, too. The GeneralBoard of the National Council recently hasgreatly tightened its procedures. So it isharder today than it was two years ago foranyone to declare that he speaks for NCC,or for 35 million Protestants. As evidenceof its new caution, the General Board ofNCC last spring declined to take a stand onright-to-work laws. But even this was usedby the unions to improperly imply that theNCC opposed the right-to-work laws.

Probably most Christians approve NCC'snew moderation. For half a century, theFederal and National Council have putmost of the weight of their growing inHu­ence on the side of socialism. Their turntoward the middle is bringing many a sighof relief.

But let's hope they don't make modera­tion their by-word. For what is needed isleadership-away from the semi-socialisminto which they have helped bring us. To­day there's room for prophets on the sideof freedom.

Buta word of caution. Lead, please, don'tlobby JOHN M. PAYNE

12

BAPTISTNo man in his right mind would presumeto speak for a million and a half AmericanBaptists. ( Resolution Committees, takenote.) This is merely the opinion of one ofthem, but I base it on several years ofob­serving convention antics and the experi­ence of serving on Resolution Committees.Our resolutions must be evaluated ratherthan accepted at face value. Facts to con­sider in evaluating them are these:

Of our more than 6000 churches, less thanhalf are ever represented at an annual con­vention. Some never are. The larger andwealthier churches always are.

We elect one man from each of the thirty­six states of the American Baptist Conven­tion to serve on the Resolutions Committee.Sometimes we elect him because he speaksfor a certain type of social philosophy;sometimes because he can't talk himself outof the job. Once elected he must try to rep­resent churches ranging from the most con­servative to the most liberal, both theologi­cally and socially.

At the first meeting the committee ishaunted by a representative of the Councilon Christian Social Progress (not a commit­tee member) who has .a briefcase full ofresolutions "for the Committee's considera­tion." The Committee can rubber stampthem and get back to the convention, orhaggle over them in extended sessions that j

often last into the wee hours of the morn­ing. The Committee usually chooses the lat­ter. course for good Baptists make poor "Yesmen."

Near the close of the convention with halfthe delegates travelling home, and the otherhalf too tired to show up or too tired to re­sist, the printed resolutions reach the con-

FAITH AND FREEDO'M

vention Hoor. Seldom more than ten to twen­ty per cent of the convention delegatesattend this session, thus reHecting theirwholesome disrespect for resolutions. Thedelegates present are usually those whoseek their passage.

The resolutions usually pass with a mini­mum of debate, whereupon the Council onChristian Social Progress which originatedthem in the nrst place seizes upon them as"the mandate of the denomination" andpublicizes them as the expression of a mil­lion and a half Baptists, scarcely one half ofone per cent of whom had anything to dowith them, or is likely to have after theyare passed.

One picture emerges clearly from thisprocedure: the picture of a few eager bea­vers pushing wheelbarrow loads of printedresolutions around for the exercise. The onlything I can say with certainty: those whoare pushing them are also following them.

American Baptist resolutions last year in­cluded support of civil rights, refugee relief,Social Security, the U.N. and the expendi­ture of cCprivate, local, state, or federalfunds" for housing, aid to education andgrants to hospitals. They opposed peace­time military conscription, alcohol, nar­cotics, harmful literature and H-bomb testsby the United States Government. Oneguess is as good as another as to how muchthey really mean.

Hold me to just one thing on which Amer­ican Baptists are completely united and Isay, cCtheir insistence on rejecting all man­made creeds." This applies only to theolog­ical creeds, however. Someday, we maywake up and apply it to social creeds aswell. Then we can eliminate the arduoustask of preparing meaningless resolutions.Until then, one of the great sources ofamusement in our Convention is observinghow seriously the Social Action forces in thedenomination take themselves. Baptistsknow that a better tomorrow depends onbetter people, not better resolutions.

DR. KENNETH W. SOLLITT

MARCH 1957

CATHOLICThe official Catholic agency, the NationalCatholic Welfare Council-and most Cath­olic publications-follow the ADA liberalline on such questions as FEPC, unions andthe union shop, government subsidies; itusually favors public housing, extending so­cial security, minimum wage controls, re­peal or drastic revision (in favor of unions)of the Taft-Hartley Act; it violently opposesthe Right-to-Work laws and the Walter­McCarran Immigration Act; it completelyaccepts the United Nations (and evenWorld Government), foreign aid, and theLL.O.; though mum on union violence andracketeering, it seldom misses an oppor­tunity to heap criticism on businessmen.

Union leaders sit as CCholy men," highabove reproach or criticism. Get out yourmagnifying glass if you are hunting for anycriticism of evil union leaders in any Cath­olic magazine.

The only recent writing which agreeswith the philosophy of work expressed inFaith and Freedom comes from Father Fer­dinand Falque's pen: The Theology ofWork. The Catholic c'liberal" press lam­basted it severely, as they have Father Kel­ler's book on the Right-to-Work laws. Gen­erally, the vocal Catholic opinion (clericand lay) appeals to the collectivists. Theyoveremphasize leisure and security and de­emphasize the spiritual nature of work.

Father Falque, the courageous priest Imentioned above, spurs on the awakeningwith potent words like these:

"It was until recent years thought quitecertain by many that crime, social disordersand communism were direct results of pov-

13

erty and want. Many evidences are appear­ing to indicate that the social decay thatfollows upon plenty and too much leisureare f~ greater. Our natures crave purpose­fulness more than they crave comfort andsecurity. Psychiatrists are facing this factdaily in the increasing number of thoseneeding their services and therapy. Juveniledelinquency and the increasing use of bar­bituates and all types of sedatives byadults, attest to the fact that boredom andfrustration can be at least as devastating assqualor and hardship.

"Christian worker movements are quiteoften as vitiated as non-Christian in thepresent "liberal" cast of society. There islittle difference between Catholic workermovements and Protestant in America inthis respect. They too oft,en take principlesof modern liberalism as their starting point,and this can always be detected by theirconcept of work as something evil that hasto be overcome. They quickly become en­meshed in various philosophies of collec­tivism, because those who hate work haveas their first dream a world in which every­one owns without effort.

"They have propagandized the SocialGospel and Social Justice, when they shouldhave propagandised social love with itsspirit of sacrifice, its rugged way of pain, itsglorious flowering in work. They cry againstthe greedy and advocate the methods of thegreedy for those whom they uplift. Theyecstasize progress and specify sloth, organ­ized waste, and often organized destruction.They pay lip service to freedom, but wantlaws of special privilege for their unions andbullying mobs. They write of the dignity ofthe individual, but work for his submer­gence into variously conceived solidarities."

Listing the Liberals

But despite Father Falque's valiant words,the "liberal" writers claim the space' inmost of our magazines. To name a fewof our social gospel publications: Common­weal (owned and edited by Catholic lay­men), The Sign, America, Jubilee, SocialOrder, Ava Maria (Notre Dame), Worker,

14

and the Catholic Worker-the most radicalof the group.

Not a single conservative magazine ispublished; the closest approach: The Cath­otic World and Social Order.

Under Catholic organization, the Bishopsare supreme (under the Pope) in their dio­ceses as teachers and administrators. Buttoo often, administration absorbs all of theirattention, leaving the teaching field open tothe "experts" who hold ""liberal points" ofview. The Hierarchy, generally, has beenrestrained in pronouncements-as individ­uals and in their annual statement. A.C.

CHRISTIAN REFORMEDImmigrants from The Netherlands and theirdescendants fill most of our church pews.Up until the last generation, most of ourmembers worked on farms or in factories.Look at Dr. Abraham Kuyper, the lateprime minister of the Netherlands and youwill see our kind of people and their politi­cal orientation. Some will claim Kuyper'sinterventionist political ideas may be tooconservative for the current leaders of ourchurch.

You might say we follow a conservative­subdued-fundamentalist theology, althoughmany of our leaders strenuously try not tobe identified with fundamentalism.

As Adam Plowed

The Social Gospel is steadily infiltratingour denomination. Barth and Brunner raisethe kind of problems which are arousingdiscussions in periodicals and meetings. Theofficial decisions of the church lean towardmore power for the omnipotent state. Ifthey see an apparent conflict betweenScripture and secular laws, the official bod-

FAITH AND FREEDO'M

ies of the church seem to feel it neces­sary to allow the laws of the state to pre­vail; for example: divorce, labor problems.

Our church generally interprets work as acurse, as per the well-known penalty in­flicted on Adam. I see no evidence of anunderstanding of "work" as it should beviewed in relation to psychological and eco­nomic reality. In fact, most members do notknow many of the real laws of economics.

Our people explain their "unfavorable"attitude toward work in several ways: (1)because they are not treated thoughtfullyas human beings, but only as means to anend; (2) because they covet and thus rebelagainst the realities of life; (3) because theythink employers exploit them; or finally (4)because employers do exploit them.

The Christian Labor Association, whichthe denomination practically sponsors, saysemployees are sure to be exploited unlessunionized. The CLA considers number (4)the proper explanation. Practical unionmanagers and anti-employer agitators leadthe CLA; they know little economic theoryand do not understand the implications oftheir principles.

Short on Know-Why

The denominations strongly emphasize"stewardship and work" in a traditional Pur­itan attitude. It condemns labor union vio­lence in general terms, but some memberscondone it in practice. The CLA itself ac­cepts and defends the cCunion shop" with itscompulsory union membership. Practicallyno one in the Christian Reformed churchquestions the CLA position.

Though well intentioned, the self-consti­tuted Social Action agency, the CalvinisticAction Committee, does not counter-act theSocial Gospel. Its influence I am afraid willbe the reverse. Some of the members of thiscommittee are short on the knowledge ofeconomics, and show no awareness of thereal issues involved.

To know the trend of thinking on SocialGospel questions in this denomination read:The Banner, the official organ of the church;Torch and Trumpet, a traditional monthly;

MARCH 1957

The Reformed Journal, a monthly whichborrows old ideas primarily from the SocialGospel, and to my dismay gets a wide hear­ing among those who do not realize that theideas are old; The Christian Labor Herald,published by the Christian Labor Associa­tion; and The Guide, the Canadian laborpublication. FREDERICK NYMEYER

METHODISTIn 1935, the Social Service Committee ofthe Wisconsin Conference of the MethodistEpiscopal Church asked four hundn;d min­isters and leading laymen about social prob­lems-189 answered~

The way they answered one question willhelp you understand the ideological lean­ings of our church. Fifty-one percent of allleading Methodist laymen questioned fav­ored "the unhampered opportunity of busi­ness to assure recovery in its own waythrough the free play of economic forces."

Of this 51%, the largest number were busi­nessmen and the smallest number, laborers.Only 6% of the clergy favored this proposal.

The largest number of the clergy, 27%,favored "the redistribution of wealth . . .through social ownership and control of thebasic means of production and distribution."Only 18% of the laymen favored it.

Another 21% of the clergy favored CCin_creased government regulation of economicprocesses with heavy taxes upon wealth andincome and a large public works program."

Wisconsin Methodist ministers were farand away more radical in their approach toeconomic problems than the laymen. I seeno reason why this would not be typicalwithin Methodism now, as then.

Meeting in Chicago

The well known Methodist Federation for

15

Social Service, founded in 1907 by such menas Harry Ward and Bishop Francis McCon­nell, had no little part'in this clerical move­ment toward a government operated andgovernment planned economy.

Study the history of Social Action in theMethodist Church during the '30s and yousee that a minority of the clergy detenninedthe economic opinion of the denomination.These men got into positions of power andspoke for the church without any authorityto do so.

In July of 1935, a group of laymen met inChicago, formed the Conference of Metho­dist Laymen, and passed a resolution to theeffect that "there is an essential and inevi­table conflict" between the philosophy ofeconomic determinism and Christianity.

As the result of the efforts of the men, theGeneral Conference of 1936 adopted astatement which incorporated the views ofthe Federation, the contrary views of thelaymen, and urged greater understandingand a mutually satisfactory solution. Theconference removed the Social Creed fromthe Church Discipline and the Federationpresumably became unofficial.

When communism became a grave issue,theFederation for Social Action (under theleadership. of Jack McMichael) again be­came offensively active. Again laymen or­ganized, this time as The Committee for thePreservation of Methodism, The CircuitRiders, and others.

In 1952, the General Conference statedthat the Federation had "no right or author­ity to speak for or in the name of the Meth­odist Church." It said the group pronounce­ments had embarrassed the church, andresolved that the Church "does not approvemany of the statements and policies of theMethodist Federation for Social Action (un­official) ." The Conference asked the Feder­ation to remove the word Methodist fromits name. It has never done so.

As I interpret the general feeling within

16

Methodism today, they see little left to bedone by the Social Gospelers-the nationhas moved so far in the direction of theirplanned economy. Yet Methodists do feeluneasy, though they are unsure about what.In spite of what the social gospelers' pro­gram did, the promises have not come true.We suffer from more mental illness, moredelinquency, more crime than ever before.Perhaps it wasn't all due to inequalities inwealth after all.

The general prosperity which surroundsus also tends to quiet the ultra-liberals. Theofficial Committee on Social and EconomicRelations of our denomination will soonsponsor a conference to study the theme,"The Christian In An Economy of Abun­dance." Thus the pendulum swings!

A vocal minority still pushes for moregovernment intervention, for FEPC, en­larged social security, etc. But officially, thedenomination seems to feel it should givemore attention to the fields of segregation,civil rights, and refugees.

The recent annual reports of my ownConference Committee on Social and Eco­nomic Relations have been rather mild: afar cry from 1934 when some in the Confer­ence sought to bring a vote of censureagainst it. As a matter of fact, a report twoyears ago praised the free enterprise system.

Of course, this referred to free enterpriseas modified by all the government controlsand regulations of the past twenty-fiveyears. THE REV. NORMAN S. REAM

LUTHERANOur doctrines teach that the Social Gospeland the Gospel of Jesus Christ, which hasmany social implications, are two entirelydifferent concepts.

Look in the Concordia Cyclopedia for the

FAITH AND FREEDOM

Lutheran definition of the Social Gospel.You will read that the Social Gospel "em­phasizes the moral principles contained inChrist's teachings and applies them not somuch to personal conduct as to social life .and human relations and ... eliminates themessage of grace resting on Christ's atone­m~nt and is for this reason a perversion anddenial . . . of essential Christianity.77

And so it is that the Lutheran Churchrepudiates any Gospel which does not teachthat you must first change inwardly beforeyou can become a member of God's King­dom. But once the spirit of God changesyou inwardly, you can then bring forth thefruits of the Spirit which will result in out­ward changes. When you turn to God andfind a new life of love and forgiveness inChrist, you pattern your life after your Lord.

"Come down to earth," our teachings tellus, and show in your dealings with yourfellowmen that you are of Christ.

A booklet by Harold C. Letts, "ChristianAction in Economic Life," published by theMuhlenberg Press, sums up our general phi­losophy of work. He serves as the secretaryfor Social Action of the United LutheranChurch in America and the booklet was in­tended as a text .to be used in congrega­tional study in Lutheran Churches.

He quotes from 2 Thess. 3, 7-12, and ITimothy 5, 8 and these excerpts from St.Paul's letters make interesting reading. Cer­tainly no one can charge the Apostle withadvocating the "let George do it" philoso­phy, for he says: "You ought to imitate us;we were not idle when we were with you,we did not eat anyone's bread without pay­ing, but with toil and labor we worked nightand day, that we might not burden any ofyou." (2 Thess. 3, 7-8); and the authorquotes from Psalm 128; 1, 2: "Where laboris undertaken in the fear of the Lord, itbrings a blessing."

Not only does God expect us to work fora living, continues the Reverend Mr. Letts,but "Work is also a means by which we cancontribute to the needs of others and so ful­fill the Law of Christ. Read Ephesians 4, 28.Indeed the whole spirit of Christian love is

MARCH 1957

that one ought to use his strength and tal­ents in service to others. Read Galatians 6, 2.Useful work is perhaps our best means ofcontributing to the welfare of society."

These few statements hardly begin togive a picture of our philosophy of work.The Lutheran Church has taken no definitestand on many things in this field, especiallyin those areas where" Scripture gives no defi­nite teaching. A. R. BALDWIN

CONGREGATIONALThe Social Action movement of the Congre­gational Christian Churches buries one rootin the Social Gospel, one root in the N~wDeal of the 1930's and one root in necrortho­dox theology.

From Washington Gladden's Social Gos­pel, Social Action inherited an indestructi­ble faith in political action as a propermeans to gain Christian ends. Beyond thisadulation of the state and an hysterical at­tachment to reform by law, the two move­ments enjoy little resemblance.

Social Action has been and continues tobe much more radical than the Social Gos­pel. The Social Gospel was born of HenryGeorge and Fabian Socialism, with little ifany radical Marxian influence, but someSocial Action leaders have openly admittedtheir devotion to communism.

Enfeebled, the Social Gospel died a lin­gering death in the 1920's and Social Actiongalloped into the scene in the 1930's. TheCongregational Christian Churches formedthe Council for Social Action in 1934 in thevalley of the depression.

From the start, the CSA was colored bythe New Deal. Example: The Oberlin Con­ference, which gave birth to the Council ofSocial Action, resolved to destroy our sys­tem of competitive, free enterprise.

17 .

ASocial Actionist may say now: CCDon~t

blame us for that resolution." Nevertheless,the resolution describes the mood and.pur­pose of Social Action during the subsequentyears. Like· the New Deal,· which ··SocialAction ... aped, .. Social .. Action consistentlysought more power for the state,

Note one recent exception. The. HouseUn-American Activities· Committee com­plained in January 1957 that Dr. Ray Gib­bons, director of the Council for Social Ac­tion; had (tthreatened" that committee forinvestigating the .Fund for the Republic.This, apparently, is one function of govern­ment Social Action does not like.

On Bloody Rapier

Neo-orthodox theology has nourished athird root for Social Action. A strange mar­riage indeedI But a genuine relationship,nevertheless, and because of it, Social Ac­tion has moved in a direction far removedfrom the older Social Gospel.

The Social Gospel looked at man andhuman progress optimistically, while theSocial· Action movement takes a more pessi­mistic view of. both. The Social· Gospel be­lieved in animmanent God at work in his­tory·bringing. the "Kingdom .of ·God" uponearth while·SocialAction, following its highpriest, Reinhold Niebuhr, ·has made·· God"wholly other" and powerless in history.Therefore, Social Action turns to govern­ment far more than the Social Gospel.

A pacifist, the older Social Gospel avoidedall war talk and pinned its faith upon thepower of love. Social Action, on the otherhand, became an ardent champion of W orIdWar II and continues to support our gov­emmenfs interventionist policies whichmake militarism a necessity. If the SocialGospel was bent on bringing the Kingdomof God on earth by passing .laws, Social Ac­tion seems to be determined to get God~swill done by the sword of militarism.

At present, Congregational Social Actionconcentrates upon desegregation, foreignaid and the ecumenical movement, all ofwhich can be given Christian cooperation.They accuse anyone opposing these of being

18

against the brotherhood of nlan, widowsand orphans and Christian cooperation.

All three of their objectives add up tomore power for someone. Both desegrega­tion (by violence) .and foreign aid increasethe· power of the federal government whilethey use the ecumenical movement to in­crease the power of church officials. No­where has the marriage of a politically mo­tivated Social Action and ecumenicity withits fruits of power been more apparentthan among the Congregational ChristianChurches.

Social Action wanes not-unless you couldsay man's natural lust for power wanes.-Social Action will change its dress, adaptitself to the times, beat a retreat if neces­sary, cloak itself in pious verbiage but al­ways through its inconsistencies and contra­dictions one determined drive can be found-a constant reaching for more power overthe individual. REV. IRVING E. HOWARD

PRESBYTERIANWe in the Presbyterian Church in theUnited States of America have always heldhigh the Saviourhood and Lordship of Jesusthe Christ. Traditionally, our church insist­ed that Christian faith was relevant to socialrelations. As a whole Presbyterians withrespect to Social Action tread close tothe middle of the road-with some radicalpronouncements creeping in.

Here is what they said about the UnitedNations in 1952: "The United Nationsshould be in fact, as well as in word, a cor­nerstone of American foreign policy andnot an instrument of convenience to be usedor ignored as expediency requires."

Pronouncements about business: (1955)

FAITH AND FREEDOM

'We call upon the members of our churches... to urge the passage of fair employmentpractice laws with enforcement provisionsin states in which the legislation of this typeis not already in effect.

The Presbyterian judicatory also touchesupon the relationships of Federal interven­tion and aid. The 1955 General Assemblyre-affirmed the statement «that Federal aidbe approved to strengthen public educa­tion," but in 1956, "Recommends to localcommunities that they make full use of theirresources before requesting Federal aid."

Extend the Draft?

The denomination had recommended toits ministers to participate in the Social Se­curity plan, but in 1956 instructed its Boardof Pensions not to, urge the clergy further.

On the matter of aid to other countriesthe 1955 conclusion: "As for governmentprograms of foreign aid, we believe thatthey should not be trimmed down or with­drawn as long as they serve human needs."But Presbyterians were urged to use volun­teer agencies as much as possible, workingthrough CARE, CROP and Church WelfareService.

The Presbyterian Church never has modi­fied its pronouncement of several years past:'&While we recognize the necessity for mili­tary conscription in time of national emer­gency, we reaffirm the historic position ofour church in opposition to peacetime con­scription and universal military training."And in 1955 added: "We believe that thedrafts should be extended only as ~the na­tionaI emergency' warrants, and then for notmore than two years at a time."

Two Statements and a Word

They defeated proposals to change thecalendar to a thirteen month cycle. Mattersof industrial relations of late have receivedbut moderate attention or have been by­passed. In 1952 the General Assembly ap­proved two statements together with a wordof commendation on the improved labor re­lations: "We urge a greater emphasis uponfree collective bargaining in labor-manage-

MARCH 1957

ment relations, with decisions mutually andvoluntarily arrived at, rather than relianceupon public agencies for decisions," and"We suggest that Presbyterian laymen par­ticipate more actively in management or­ganizations and labor unions as an expres­sion of Christian vocation."

Tensions Ease Off

Although the Assembly of 1955 did askthe Department of Social Education andAction to conduct a survey with special at­tention to "new trends in labor-managementrelations, guaranteed annual wage, 'right towork' laws, automation," and to report backto the 1956 body, yet the 1956 Assembly didnot make or adopt a statement on theseareas. Thus it would seem to follow that ten­sions on this level are greatly reduced.

To follow trends in lhought and propa­ganda in the realn1 of Social Action, see thePresbyterian social action and educationmonthly, Social Progress. For a more gen­eral tone read the approved articles in thebi-weekly publication, Presbyterian Life( circulation: slightly less than one millioncopies) .

In the Light of Christ

We Presbyterians hold fast to one vitalconstitutional right: ~'God only is Lord ofthe conscience," Pronouncements of theGeneral Assemblies on matters of Social Ac­tion therefore are not mandatory but ad­visory, Official minutes of 1953 emphasizethis in the words, "The General Assembly,in framing its social pronouncements, seeksto discover the mind of Christ in relationto critical and sensitive moral issues. Thepurpose is not necessarily to express thepopular thinking of Presbyterian ministersand church members on these issues but tosurvey the life of men in the light of Chrisfsteachings'." (Italics in original.)

As long as Social Action bodies suggestand in no wise attempt to coerce, they havetheir place to direct attention to issues in aworld of free speech. And only in so far asthis scope is not exceeded, can such wo!kbe healthy. DR. W. CLARENCE WRIGHT

19

It is deeply disturbing to many devoted lay­men to see the church engage in activitieswhich appear to support the thesis that in socialrelations man's law of force can be more effec­tive than God's l~w of love; that "there is noth­ing wrong with economics which politics can­not cure"; and that when it appears expedientto do so, the force of coercion, which overridesman's will, can safely be substituted for theforce of conversion, which gains the consentof his will. Powers,p. ii.

All men desire to be free, and the will to befree is perpetually renewed in each individualwho uses his faculties and affirms his manhood.But the mere desire to be free has never savedany people who did not know and establish thethings on which freedom depends-and theseare the things of religionPowers, p. 86.

In 1847, Howard Bushnell, Congregationalclergyman . . . applied the environmentalismstemming from John Locke to religious expe­rience. Instead of converting the individual byevangelism, Bushnell argued, children shouldbe molded by a religious environment. . . . thiswas the beginning of an idea that formed thecore of the Social Gospel. Instead of the con­verted individual changing his environment, achanged environment was supposed to convertthe individual.... From this, the Social Gospelviewpoint, the environment, not the individual,is responsible for human behavior.

Kingdom, p. 3.

The most common tensions are between jus­tice and freedom or order and freedom. Overand above all of the particular principles whichshould guide the actions of the Christian is thecommandment of love for the neighbor, for allneighbors. The complexity of our moral de­cisions comes in part from the fact that thereare conflicts between the interests and the realneeds of our various neighbors. ·So most Chris­tian decisions have to be made within verycomplex and rapidly changing situations with

20

no a priori principle to settle for us exactly howwe are to relate those competing principles andinterests to each other at a moment of decision.

(Debate with Opitz inKingdom), p. 32.

The Church which is worth joining, theChurch which is fit to retake the moral leader­ship of Mankind, should be hard to join. Itshould be at least as morally difficult to becomea full member of it as it is intellectually stren­uous to become a member of Phi Beta Kappa.True, it should offer salvage to those who wishto recover but, as a good psychiatrist does to­day, it should search their conscience:-is ittheir intention to become fit for strenuousgrowth or do they wish only to suck in furtherdebilitating sympathy?

A Church which is as fit, inspiring and ex­acting as that will hold the loyalty of its mem­bers not out of their sense of duty to others, butout of the awareness of its necessity for them-selves. Kingdom, p. 146.

At the heart of Christianity, at the center ofJesus' teachings, is the lay ministry.

The failure of our churches shows the fail­ures of our own lives. The social-gospel fanciesof our professionals are not the cause. They re­sult from our own emptiness.

I must be, we must be, as were first-centuryChristians, practicing, active participants....

Kingdom, p. 175.

The members of the Lay Committee be­lieved, and so stated, that the political adven­tures .of the National Council in the fields ofeconomic and political controversy would ser­iously hinder and not further Christian leader­ship in the pressing fields of evangelism, fellow­ship and education.

It appears from the record that the NationalCouncil could Hnd no room for opposition tothe philosophies and practices carried over fromthe old Federal Council. Lacking the patienceto resolve the basic problem, it has sought tobury it.

But the issue still remains as one which mustbe resolved if the Protestant Christian witness. . . is to gain strength and not weakness fromits activities.- Kingdom, p.183.

FAITH AND FREEDOM

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MARCH 1957 21

SEEKING NEW IDEAS WITH

Now, in this series of jot­tings, we come to healing.Guidance, which we dis­cussed last month, and heal­ing are very closely connect­ed. And they are the twosubjects that actively andacutely concern all religions.

There are some people­in kindness we might callthem religious highbrows­who think it is contemptiblethat we should come to Godbegging for knowledge andbegging for the power to bemore' efficient. I think th8tmay be a mild form of spir-itual arrogance.

We do need to know where we are.When we began to think about guidance,

we thought that there was a universe out­side ourselves, through which we had tothread our way trying to find out how itoperated and how we might operate in it.We made a division between ourselves and"that"; between the soul and its environ­ment; between the idea of a clear will and,outside that will, a blind process-whetherthat process was a clock started by a "clock­maker" or a clock that ran itself.

But then we saw that those notions wereout of date. Not so much in religion as inscientific research. And we saw this wastrue with that other division between "my­self" and "my body"; between the spirit andthis curious house of clay which it inhabits;between this intricate machine and theghost which haunts it.

Such divisions, we now know, are false.And because they are false, we have come

to a new conception of what wholeness ac­tually is. For, after all, that is what healthmeans. Health is nothing unless it is whole­ness. Christ says again and again, "Thy faithhas made thee whole." For the last fiftyyears, in the study of health and medicine,we have been slowly trekking our way back;

22

GERALD HEARDback from the idea that thebody is an instrument whichbreaks down in little partic­ular areas and therefore hasto be healed-of a rheuma­tism here, of a gall-bladderthere, of a cataract here.

No one who is thinkingabout the living body in .allits mystery and immediacy(and this is the growing edgeof physiological thought)believes nowadays that youcan cut it up in that way.

Further, there are veryfew researchers who wouldever wish to take mind andbody apart. What God has

put together let no man put- asunder. Forthe body, in some mysterious way, is theshadow of the soul. In some intricate man­ner the body is the precipitation of the en­ergies which were thrown off by somethingthat looks like a very powerful electricalfield.

This kind of thinking gives new balanceto our ideas about health today. For it as­sumes that health (or wholeness) is thatstate in '\tvhich mind and body, soul and fleshare working together in a reciprocation.

However, there is a danger in the viewheld by the many healing cults, and it showsitself in two very awkward, premature con­clusions. The first is, of course, that what wechoose to call the soul has total control.Now that we know the secret, all we haveto do is impose our will, or so the argumentruns. I wish to be healthy. I wish to be vital,to have contagious optimism. I wish to walkvery manifestly with God and display allthose virtues which I think ·God likes.

These are ve~y natural, very touchingviews. But they do not seem to be right­either in the eyes of the most advancedsaints or in the thinking of the most ad­vanced psychologists.

No. We must think in terms of a real

FAITH AND FREEDOM

parnership.Robert Browning said that flesh can

help the soul as much as soul can helpthe flesh. Many that thiswas the exuberance of a happilyplaced poet. But our future research intohealth is going to tum uponsuch an idea-mind and soul andflesh, are one,

We shall find that, although what we callour souls are really rather restricted littlepersonalities, there is a continual reciproca­tion going on. We see it is possiblefor our souls to learn much through the fleshitself and its deep intuitive understanding,not merely how we may act, but alsoabout the nature of the mind that has putus in this body. It not Ucabinned" usthus to degrade us, rather to focus us.

Thus, the :first mistake is to say that al­though mind and have to 'Nork to­gether, don"t forget that it must be the in­tellect which always controls, and it must bethe soul orders.

Circling in Lotus Land

Either, the argument runs, rnan must bea animal and to that he's

a or he must at Hfe as aof tears through which an ailing animal

goes to its rest. The Desert Fathers used to"the best friend to a soul is a

" A grotesque mis-statement.But on the other hand (and this is the

second mistake), there is the idea that if Ireally had a good then I would havean unfailingly active body that alwaysfunctioned in what 1 think to be a healthyway; and this can also an illusion. Be­cause we must not only think wholeness(health) as being a continual reciprocationbetween this mysterious thing of the fleshand this other mystery, spirit. We Inust alsolook upon wholeness itself as being a stillincomplete word.

For we are unfinished-and I think this isthe most hopeful thing of all in our conceptof health today, of the conception of whole­ness. This is not merely a prophecy. Thisis the conclusion reached-not by psycholo-

f\,~ARCH 1957

gists-but by physiologists, people whostudy the body and the brain.

Indeed, what would we do if, in the end,we were to be turned into charming ath­letes-equipped with beguiling manners­beautiful, mild, interesting.

Why go on if reputation and the kindlyapproval of others have closed into a viciousoycle and one circles round and round in amild autumnal happiness where, as in theLotus Land, the sun never sets but alwayshovers above the horizon with a perpetualamber light which offers no stimulant andno promise of adventure.

Press on to the Prize

No, I think that to be healthy and wholetoday we must say that "it does not yet ap­pear what we shall be." We're growing.

I believe that the one way to health, theone way to a dynamic, salient and initiativeway of living is precisely in looking ahead."This one thing I do," says that strange,masterful apostle, Paul, "this one thing I do;forgetting those things which are behind, Ipress on to the prize of my high calling."

This, I feel sure, is the motto of healthtoday. We press on to the prize of our highcalling. And, as it is said in one of the mostpithy of the collects of the Church, God hasprepared for us "a good" which, as we are,we can neither ask for or (final paradox)desire.

Releasing the Power

He does not intend us at present to under­stand what that wholeness will be, but Hetells us the way we may reach it. Plotinussays God did not tell us how we lost Him( the problem of evil) . We do not need toknow that; He has told us what we do needto know-how we may find Him again.

The way to find Him is the way ofgrowth. But this means growth in ourselves-growth in releasing the powers waitingwithin us; growth in the power of faith,hope and charity; growth in that health(wholeness) which, even in its potentialtoday, will give us happiness and, in the fu­ture, will give us the life everlasting. =F =F

23

The Circle of Faith. Marcus Bach. NewYork: Hawthorn Books. 189' pp. $3.95.1957.If this moment you sat down and said toyourself:

,I will go into the world and seek out fiveof the greatest people living today, and Iwill see for myself what they are and how,-but above all why they are that.

Whom would you choose? Would youreally go?

Marcus Bach did. And he traveled 40,000miles to see: a peasant woman in a Germanvillage not far from the Iron Curtain, The­rese .Neuman; a Persian author in Haifaunder the guarding shadow of Mt. Carmel,Shoghi Effendi; Helen Keller, immortal,world-traveling American; Pope Pius XIIand Albert Schweitzer.

In five extraordinary reports, Bach (TheWill to Believe, Faith and Freedom, June,'56) gives us new insight into these five ex­traordinary souls. They are bound togetherin a circle of faith, he says, and in the cen­ter of the circle j,sChrist. He is the hub ofeach universe.

The warmth of Bach's writing and his sin­cerity underlay the book. But the personal­ities he writes about rise up like monuments,and new anecdotes and quotations give usa new sense of their mission, their realness,solidity, and understanding. In each indi­vidual act of life, Bach shows us one centralact of love.

A splendid new book.

Why Wages Rise. F. A. Harper. The Foun­dation for Economic Education. 124 pp.$1.50. 1957.Weekly earnings (after taxes) for a manu-facturing worker with 3 dependents havejumped from $60.17 in 1946 to $73.33 in1956-up 22%-according to the President'sEconomic Report. Income for labor and in­vestors is up; for business-professional peo-

pIe and farmers, it's down.What are the figures all about? Are unions

responsible for the hikes? Dr. Harper saysno, and tells why. He speaks plainly, to thepoint, traces the relation of wages to unionmembership, productivity, leisure .. and bet­ter living, unemployment and business in­stability.

A prominent economist, Dr. Harper makesa capable study of a vastly important factorin .today's economy of chronic and progres­sive inflation.

The Last Angry Man. Gerald Green. NewYork: Scribner's. $4.50. 1957.Mr. Green's plot centers around one of themost powerful cha'racters of recent fiction:Samuel Abelman, M.D. The Doctor holdsa dwindling practice in the slums, a pepperyman who rebels at all the fraud and sloth ofmodern life. He's the last of the angry men,mad at all the verbal nonsense. He's a manof action,. and is pitted against: the man ofwords, Woody Thrasher, a Madison Avenueadvertising man who's staging a new TVshow, "Americans, U.S.A." depicting the un­commonness of the common man. He picksDr. Abelman as the first subject.

As Thrasher begins to dig into the Doc­tor's life, we see Thrasher stumbling intosomething unique today, a complete individ­ualist, unconcerned with "happy" words andmaking friends. The Doctor thinks the worldhas come away from the doers and gone tothe talkers: <'People sit around waiting to betold what to do, how to act. Noone believesin choice anymore, nobody wants to move:they're convinced someone will tell themsooner or later."

Even Thrasher becomes troubled (in hismelancholy moments away from the agency)HI look at a newsstand and I get dizzy. We'redrowning in bad talk. Not just us in adver­tising-but the whole gang of us. The mostoverwhelming fact of the lUl~:A

is the assault on the public ear and eye, theincessant, relentless avalanche of useless in­formation."

Mr. Green makes assault on a wordy wayof life that becomes increasingly wordier.But the fact that he makes his assault withmore words indicates that maybe it's the"kind" of words being used and their pur­pose, rather than their quantity, that createsthe quandary.

The Christian Philosophy of Saint ThomasAquinas. --Etienne Gilson (Translated, L. K.Shook). New York: Random House. 502pp. $7.50. 1957.This current volume dates back more thanthirty years when Mr. Gilson wrote the firstversion: Le Thomisme. He has been rewrit­ing ever since.

Here is a new translation, "considerablyimproved and closer to the American pub­lic," says the French Dominican FatherBruckberger. He says that the book as itnow stands constitutes unquestionably "thebest and most complete initiation into thework of Saint Thomas Aquinas." And mostcritics agree.

It is, however, a difficult book to getthrough; the philosophy of the Saint wasnever easily breezed through. And in thedivisions of the current book, we get an ideaof the extent of that philosophy: (1) God,His existence and His nature; (2) Nature,the universe, its creation, its hierarchy, ma­terial creatures; (3) Morality, and the finalend of man.

The book ends with a catalogue of theworks of Saint Thomas by Father I. T.Eschmann, a.p.

Encyclopedia of Morals. Virgilius Ferm(Ed.). New York: Philosophical Library.669 pp. $10.00. 1956.Virgilius Ferm compiles many excellententries in this volume-another in his ency­clopedic series. But as a whole, it falls belowhis Rne earlier Encyclopedia of Religion.

This recent work seems to have numerousopinion-evaluations based on observations orsurface-research instead of authoritativestatements based on carefully screened anddocumented evidence.

The initial article on the "Aboriginals ofYirkalla" follows Ferm's personal investiga-

Hon. But the reader wonders why he singlesout this primitive group and includes it in awork designed to be somewhat exhaustive,when only a comparatively brief period ofresearch was possible and other anthropo­logical material omitted.

"Christian Moral Philosophy," coveringtwo dozen double column pages, typifiesthe more valuable element of the work, rec­ognizes the eschatological note of the Ser­mon on the Mount and gives a satisfactoryaccount of justiRcation by faith and thework of Christ.

While Fenn's Encyclopedia of Religionwould be important in a small clerical li­brary, the Encyclopedia of Morals could bereserved for a larger working collection ofbooks. DR. W. CLARENCE WRIGHT

Wayfarer Conference Set for June

Exploration: "Alternatives to Disaster"Guide: Gerald HeardTime: Week of June 10, 1957 (opening

on Monday evening, concluding Satur­day morning)

Place! Two hours driving time from LosAngeles, a few miles away from Idyll­wild, where previous Wayfarer Con­ferences met.

This third annual Wayfarer Explorationwith Gerald Heard promises an excitingexcursion into the most troubled areas ofour lives today: into the disaster areaswhich threaten us all.

First, the threat of Anarchy. Secondly,the threat of Tyranny. And the third ter­rible threat of Insanity. These are the dis­aster areas. Are they inevitable? Or isthere another way-"Alternatives to Dis­aster?"

A second session to this 1957 Explora­tion may possibly be held near New YorkCity from Tuesday, July 23 through Fri­day, July 26.

A limited number of fellowships areavailable for the 1957 Explorations. Cler­gymen, students and teachers are eligible.For further details, write: James C. Inge­bretsen, 1521 Wilshire Boulevard, LosAngeles 17.

Articles in Revievv

Dr. Gerald H. Kennedy,Methodist Bishop of the Los Angeles areadraws up a five-point program for layrrien:"How to Get Rid of a Minister" (Churchman,January 15). With tongue in cheek, Dr. Ken­nedy suggests:

1. Look him straight in the eye when heis preaching and say "Amen" once in awhile. He'll preach himself to death in afew weeks.

2. Pat him on the back and brag on hisgood points. He'll work himself to death.

3. Start paying him a living wage. He'sprobably been on starvation wages so longhe'll eat himself to death.

4. Rededicate your own life to Christ andask the preacher to give you a job to do.He'll ~probably die of heart failure.

5. Get the church to unite in prayer forthe preacher. He'll become so effective somelarger church will take him off your hands.

Christian Economics (February5) reports a poll taken by Mr. Trygve, J. B.Hoff, Ph.D., editor of Farmland newspaperin Oslo, Norway.

The single poll question: "Have you theimpression that Norwegians are honest?"The answers agreed amazingly: "N0, notsince the war!"

Mr. Hoff says this dishonesty is due to(1) the war, (2) decline in Christianity and(3) "the consequences of the welfare state."

He says about the third factor: "Once itis accepted . . . that everyone shall sharein the good things of life . . . whether ornot anything has been done to deserve them,it is but a short step to the attitude that oneis entitled to help oneself to what onehasn't got."

"Man is capable of enduringincredible burdens and taking cruel punish­ment when he has self-esteem, hope, pur­pose and belief in his fellows." This soundsas if it might have come from the pulpit.

But, strangely enough, it comes from thelaboratory-from Dr. Harold G. Wolff, one ofthe world's top authorities on pain. Professorof medicine and psychiatry at Cornell's Med-

ical College, Dr. WolH surveys the roots ofdisease and tells us What Hope Does for Man(Saturday Review, January 5).

He explains that "disease is closely linkedwith effo.rts at adaptation." But he says(going back to Claude Bernard's studies inthe early nineteenth century) these effortsto adapt may be faulty. He gives us exam­ples of animals making the inappropriate re­action when appropriate action is blocked:a herring gull in a situation calling for fightor flight, when neither is possible, may resortto grass pulling.

Likewise a human when faced with acertain felt threat may resort to eating, oreliminating, or the eyes may tear and closeor the blood vessels about the head maydilate painfully.

Like antibiotics, however, hope and faithand a purpose in life, help form more appro­priate actions and reactions. Dr. Wolff urgespeople everywhere to re-examine the meansthey use to attain their ends-and so profitin terms of health and happiness.

A long list of Lenten and Eas­ter films and filmstrips covers 6 pages in theFebruary Pulpit Digest. Harry J. Kreider(St. James Lutheran Church) compiled it.

Among the new films for 1957:

The Living Christ Series. Films. 30 minuteseach. Color: $13. B&W ~ $9. Titles:

Retreat and Decision. The transfigurationand the raising of Lazarus.

Triumph and Defeat. Palm Sunday to thetrial of Jesus.

Crucifixion and Resurrection.(From: Cathedral Films, Inc., 140 NorthH ollywood Way, Burbank, California.)

Hymns of the Cross. Filmstrip, 9 hymns. 37frames. Guide. Color: $5.40.(From: Church-Craft Pictures, Inc., 3312Lindell Boulevard, St. Louis 3, Missouri.)

The Meaning of the Resurrection. Filmstrip.44 frames. Color. With 33 rpm .record. $10.

At Easter Time. Filmstrip. Simple, happystory for pre-school children. 17 frames.Color. With 33 rpm record. $6.

What Easter Really Means. For children 8to 12. 41, frames. _Color. With 33 rpm rec­ord. $10.

The Bunnies' Easter Surprise. For children 5to 8. 35 frames. Color. 33 rpm record. $9.

·

(From: Society for Visual Education, Inc.,1345 Diversey Parkway, Chicago 14, Ill.).

In 1948, the federal govern­ment was spending 3.2 billion dollars' onwhat the Budget Bureau labels "labor andwelfare."

In the new budget year, Governmentwill spend 14 billion dollars on the sameprograms (not counting the 5.5 billion forveterans' aid or 5 billion for aid to farmers).

U.S. News and World Report gives us theseastounding figures in an amazing Special Re­port: Now It's 14 Billions A Year For Welfare(February 1, 1957, p. 103).

Who's getting all the money? Directly orindirectly, the great majority of families inthis country says the Report. In fact thenumber getting just old-age insurance andpublic assistance now runs into 16 millionpersons, up from 6.5 million in 1948.

The Report notes: this is the big welfareprogram which was supposed to end, onceand for all, the need for public assistance.Yet public assistance continues to grow inthe midst of record prosperity.

The outlook for the future? All uphill.Taking Social Security benefits alone: in theyear ending this June-6.3 billion. In the nextfiscal year (ending June, 1958) Mr. Eisen­hower estimates they'll be 7.2 billions.

According to official estimate, they'll reachthe 11.2 billion dollar mark in 1965.

To pay this soaring cost, other estimatespredict leaps in the payroll tax in 1960,1965, 1970 and 1975. Other taxes will alsohave to be levied. This process, too, has iustbegun says U.S. News.

"I wondered why he alwaysfolded his hands over his stomach andlooked so solemn in church."

"Because in· Germany, Lutheran ministershave regular classes to teach them that kindof deportment."

Newsweek reports the above conversationbetween a First Presbyterian Church womanin Illinois and the wife of Pastor Fran2 vonHammerstein, illustrating the gap betweenTwo Protestant Worlds (February 11).

Pastor von Hammerstein just completedthree years in the U.S. under the FraternalWorkers Program o{ the Presbyterian

Church, U.S.A.Netvsweek says the Pastor's "solemn de~

portment shows the difference in the collec­tive Protestant church of Europe which ismore stratified and bureaucratic, and wherea minister is set apart from his flock.

Von Hammerstein picked up some newAmerican ideas: the big emphasis on parishsocial activity. One of the first things he wastrying out back in his church in Berlin lastmonth: a church nursery so mothers of smallchildren can attend services.

Religion is a blue chip insays D. W. Brogan, a well-spoken Scot, writ­ing in the February Harpe~s: UnnoticedCh.anges in America. Religion is booming, hestates, and the figures are impressive-eventhough "it is now no harder to join a churqhthan a political party and much easier thanto join a country club (church membershipmay substitute sometimes for the club ... )"

Brogan pokes at this trend curiously,searchingly, yet with delicacy. He notes:~~even conventional adherence to a church,for highly unspiritual reasons, may have im­portant and possible good results."

But is it all just social conforming? Broganputs doubt, rather than faith, high amongthe causes of the religious boom. "The ca­tastrophe of 1929 . . . of 1939-45 . . . theDepression, the war . . . account for skepti­cism about the liberating force of Marx,Freud, Henry Ford, John Dewey . '.' Or­thodox religion has preached that these werefalse prophets; . . . perhaps the old-time re­ligion was right?"

Says Brogan it is the good theologians("and America has more of them than shehas had for a long time") who are skepticalof what passes for religion. "They worry,wisely, about what harm the adoption ofthe ~Church' as a service organization by adeeply secular society may do to the life ofreal religion."

Then what is needed? The author con­cludes: "The belief in God bred by fear infoxholes is not what the United States needs;something tougher, more firmly based onbelief in a divine plan for human destiny)will be required ... if the churches are to beleaders not auxiliaries, commanders-in-chief,not mere tolerated chaplains."

JAMES M. ROGERS

• • • •

Four strangely equipped men stopped be­fore the "Private Property-No Trespassing"sign, joked about it momentarily, then pro­ceeded to crawl through the fence. One wascarrying a sort of basket arrangement on along pole. Another was carrying a pair offield glasses. In other respects, they lookedas though they might be hunters.

It was only about 3 o'clock in -the after­noon, but this was the first part of Decem­ber and one of those low-cloud days thatmakes a hunting man think of ducks.

They walked through some thin woodswhich overlooked the Illinois Riv~r bottom.Between them and the river they could seethe sloughs, partly natural, partly the workof a system of dams and pumps. This layoutwas familiar to each man. They had studiedthe area and maps of the area before.

As they approached a particular vantagepoint, the man with the field glasses mo­tioned the other three back while he usedthe glasses to carefully study each of the

James M. Rogers is Assista-nt to the President of

the Ingersoll Milling Machine Company in Rock­

ford, Illinois.

28

blinds which dotted the panorama.After a while, satisfied with the study, he

motioned them on again. As they nearedthe water, a ruffling noise sounded from thelarge flock of ducks settling on the water,and first two, then a dozen, and then a hun­dred took to the wing, fleeing from the ap­proaching danger.

Not far away in a warm cabin, one of theowners of this beauty spot, Jake Cattlin, satbefore a huge window that looks out overthe whole area. He watched the ducksalight out on the grey-blue water and hesmiled. Things were working out well. Hehad tied up a lot of time and money in hisshooting grounds. But with careful man­agement and closely controlled shooting; itwas paying off. Hunters in the area werehaving good sport; and there were moreducks every year.

Suddenly, Jake saw the ducks swarmingup from the water in flight. It could only beone thing. "Some dumb slough-foot thatcan't read signs," he thundered. "You darnednear have to throw them in jail before theyknow what private property means."

Grabbing a jacket and hat, Jake chased

FAITH AND FREEDOM

down to the river to block the intruders be­fore they spoiled any more shooting. "Can'tyou guys read?" he yelled.

"We're Federal game wardens," one mansaid.

"I don't care who you are. This is privateproperty, and if you had good reason tocome in here, you could come over to thelodge and ask about it. Or get a search war­rant and make a raid if you want to playSergeant Preston." Jake was mad. Scaringoff private game like this was like crashinga private golf course and tearing up thegreen.

'~And I'm not much impressed by the factthat you show me that badge either because1 seem to remember that the Constitutionassures me of some rights as to this matterof seizure and search," Jake raged on. "Ithink you gentlemen got just a little bit car­ried away, didn't you?" He stopped, for adeep breath and gave the game warden achance to tell him: "We get our authorityfrom the Migratory Water Fowl Treaty thiscountry has with Canada, mister-not fromthe Constitution."

Jake stepped back, fists on hips. "Nowwait a minute, let me get this straight," Jakehowled. "You mean that some treaty wehave with Canada supersedes the rights I'msupposed to have under the Constitution ofthe United States and the State of Illinois?

"That's right, mister," said the game war­den. "And if you make any attempt to' stopus in the performance of our duty as we in­spect the hunting in this area, you will becharged with a felony and prosecuted."

While the warden spoke, the other threemen continued toward the slough. The manwith the basket and the long stick began towade out into the water, and the last of theducks were making a fast rush up and out.

Jake watched the man with the basketand the stick wade out deeper. "Well, youoverwhelm me with your great knowledgeof the law," he said, "but right now-even ifyou have the right-it's not going to meanmuch to the character with the oversize col-

MARCH 1957

lection basket because in about three moresteps he's going to step into 10 feet of waterwith those hip boots."

The game warden looked at Jake, said€Coh my gosh," and ran down to the water,yelling "stop" to the man in the hip boots.

Later when the game w'ardens returned,Jake was in better humor. "What the devilwas he doing with that thing anyway?" heasked, and got his first lesson in moderngame-warden-detecting methods. The odddevice, he found, is used to seine the sloughbottom to see whether or not the huntersare shooting over the baited water.

Baiting is an old method for attracting

and holding water fowl to a particular pieceof water. The baiter uses grain-mostly corn-and scatters it freely in the water. Whenthe ducks locate it, you could be reasonablysure they would return again and again tofeed there. It has been unlawful for sometime, but like most other hard-to-enforcelaws, it is violated from time to time.

Now when Jake learned what they werelooking for he was really worried. Not be­cause he had been baiting. He didn't needto. True, there was food for ducks in hiswater-but food of a legal kind. Along thispart of the Illinois natural feed grows upin wild abundance-millet and other weedswith very tasty seeds so far as the duck pal­ate is concerned (even one called duck po­tato). Together they provide a smorgasbordfor web-footed transients when they let thewater overflow its banks in the fall.

No, Jake wasn't worried about beingcaught deliberately. But law officers aresometimes overzealous 'in the line of duty.Jake knew of some eager-beaver game war­dens in the Ohio Valley who had carriedshelled corn in their pockets and sprinkledit as they seined the grounds. (They werepositive the men they were checking onhad been breaking the law and proceededto convict-even though they had to supplytheir own evidence. )

But it wasn't even a dishonest game war­den that worried Jake. He was worried

29

about "too ftill ducks."You see the area around this shooting

ground of Jake's grows some of the richest,ripest, plumpest kernels of golden, sweetcom in the whole Corn Belt. And mechani­cal pickers......though they save the farmersenough labor to make up for it-miss enoughcorn in the field to give the ducks a fatten­ing high calory variation from the weedseed buffet in the sloughs.

One Corn Cob Afloat

Well, when one 'of these ducks returnsfrom the field-bill loaded with left-overkernels of bi.g yellow corn-and the~ youhit him good and hard with a charge of No.6 shot, well that spatters.

Stands to reason that if the fellow withthe long pole looks long enough, he cansnag onto some corn out there, thought Jakeand shifted his weight uncomfortably, firstfrom one foot, then to the other.

But after a while the man gave up. Thatscare in the deep water must have helped.

Finally the game wardens walked offdown to the blinds and carefully checkedthe licenses and daily bag limit of the menin the blinds-one of those things a hunterexpects and never seems to resent too much.

But Jake's neighbors immediately to theWest weren't so lucky. There, the man withthe dip net netted four kernels of com, fivecounting the one that fell out of the duck ashe threw it in the bottom of the boat.

And then there was 'one corn cob foundabout half-way between the nearest cornfield and the slough-left there no doubt byone of the dozens of squirrels who pliedtheir trade between that pantry of goodiesand the nearest oak tree. Or possibly a crowdropped it; almost any of a hundred otherhappenstances was more likely to have beenresponsible than a shooting ground baiter.After all, if you do go in for that operation,we are told, you do it with shelled corn bythe bushel' basket-not· with corn you shelloff the cob by hand.

But that was not all. Jake's neighborswere charged with having more birds thanregulations permitted the shooters in their

30

blind that day. Not more than their posses­sion limit, but .more than the daily baglimit. Not more than the number allowedthe club members on hand that day, butmore than allowed the members the gamewardens estimated had been in the blindsthat day.

Now if you're a game warden, how doyou decide which of the ducks has beenshot today and which yesterday? You inserta thermometer in the anus of the dead duckin question. If he is really cold, he was shotthe day before. If he is not quite so cold, hewas shot today. (Don't ever take the duckyou shot the day before into a warm room.You can get arrested for it.)

The moral of this story? If you want tochange the Constitution, never try to amendit, that's too obvious. There's too much of achance that somebody will get wise to that.Make it a treaty.

Now when you make this treaty, don'tmake it with Communists, like you mightfind some place over in Europe or Asiaor someplace like that. Make it with anice, friendly, high-type sort of people likethe Canadians. We love them and they loveus, and that's as good as it gets. Only makeit a treaty.

Stepping Past Dollars

The real lesson in thi~ story, after show­ing that we really do need the BrickerAmendment like anything, is the way wego about protecting the divine inheritanceshanded down to us from our forefathers. Itleads me to believe that we're making surethose who follow us will have very littlepersonal freedom and plenty of ducks. Andsomething tells me the)'re going to accuseus of stepping past dollars to pick up pen­nies to save for them.

This was an actual account, by the way.The dialogue was cleaned up a bit to makeit more interesting and because you don'thardly dare to write what that owner, JakeCattlin, really said if you ever intend to getanything printed in the kind of publicationwhere this is going to be sent. But it's a truestory, never fear. =1= =1=

FAITH AND FREEDOM

LOOKING FOR SIGNS

DR. FIFIELD

Have you ever stirred yourself out of bedin the wee hours of the morning and creptquietly out of the house to watch the suncome up? You sit up there on the hill, closeyour eyes and tum your ear to the noisesof the new day as it comes round the bendin the earth.

Think of the farmer who listens for thearrival of day almost every twenty-four­hour cycle of his life. He can predict-to theminute-when the sun will poke its noseover the wheat fields on the east forty. Heknows the sounds that the birds, animalsand insects make as they give warning ofthe coming of the new phase of life.

If you are a good farmer, you can read thesigns about weather changes, too.

Well, the sun and the weather are not theonly things which send out their trumpetersbefore them. I now see the worry lines fonn­ing on the men who watch for changes ofour way of life, changes which mean lessfreedom for you and more controls in thehands of the government officials. The signstell them and me that we enter now upon anew phase in the collectivizing of Americaand the establishment of new internationalcontrols.

I know you watch for signs, too. You hearthe voices crying to government to raisestock prices, to increase social security, toexpand subsidies"to put more men on thegovernment payrolls, to fix price controls.Now the voices are loud again, calling formore shifting of power from the people tothe government; calling to shift homagefrom God to government.

A broken illusion; that's what some of ourpeople have been living on. No, the· moraland spiritual foundations cannot be re­moved from our nation, our civilization, ourindividual lives, without hurting the super-structure.

A letter from a clergyman within theweek started: "For years I have thought you

MARCH 1957

and Spiritual Mobilization were nuts look­ing for bolts. I didn't understand what youwere talking about. I thought you were re­pudiating the rights of citizens and the re­sponsibilities of government. An experiencethrough which our community has justpassed· has opened my eyes and I write tosay I now understand what you-and thosewho are responsible for Spiritual Mobiliza­tion-are thinking and talking about andworking for."

I visited recently with a businessman whoknew of the sacrifice made by President In­gebretsen, when he gave up his fine lawpractice seven years ago and dedicated hislife to the things for which Spiritual Mobili­zation stands. He told me: '''Ingebretsen wassmart. He is working on the only angle thatcan really save our world for our childrenand for the common decencies of life."

Some of the clergymen that I talk to onmy trips about the country indicate thateven though they are still in the collectivistcamp, they ·have serious misgivings in theirown hearts about the way things are going.They find it hard to cut loose from the firm­core zealots who, for all practical purposes,hold them "captive."

We have confidence that those who carrythe banner of freedom under God will bethe· ultimate victors, for God's will -must al­ways be victorious. Though the pressure behard and the problems many, we must re­tain an inri~r imperturbability (as my friendDr. Peale puts it). We must· be above thestorm though in it. For the much neededstrength, I recommend a daily quiet time ofpersonal meditation, prayer and bible read­ing, and the rea~ing of good books.

It helps me much to realize that thoughwe are not many, we are bound by a fellow­ship of indestructible devotion to a commonpurpose and a common Christ-bound in aglorious fellowship with those who reallycare. =F =F

31

SPIRITUAL MOBILIZATION ACTIVITIES:Daily and Weekly-the column, Pause for Reflec­tion, carried nationally by nearly 400 newspapers;Monthly-the magazine, Faith and Freedom, withmore than 32,200 circulation; Annually-the na­tional Freedom Under God observance of Inde­pendence Day; Year ATound-speakingengagementsand business-education-clergy conferences nation­wide.

FINANCED solely by contributions of individuals,businesses and foundations. Donations deductibleon income tax form.

THE ADVISORY COMMITTEE halis its chair­man, Dr. Donald J. Cowling, President Emeritus ofCarleton College. Should you like to have a list of

the well-known men in many fields who serve onthe Committee, we would be glad to send it.

BELIEF • We believe the following ideas need topermeate life. And we believe Spiritual Mobiliza­tion can provide an emphasis now lacking; • Webelieve that each man is potentially of supremeworth and should work to achieve spiritual andcreative wholeness; • We believe that when menforce their wills upon others, even for "their owngood," it frustrates man's basic need. We see thistoday primarily in uncontrolled political interven­tion and the excesses of the labor union movement;

• We believe that spiritual and motalleaders mustresi~t-not promote-the abuses of power which de­stroy man's integrity of spirit.

The Words-to-Live-By Cal­endar is the only itemMilsco has used which seemsto have a universal appeal.We are getting requests foradditional calendars-, bothfrom our customers and ouremployees.

Our salesmen have recei~ed

comments from purchasingagents and engineers thatthey are using the calendarsin their homes. We havenever had similar reactionson cards or other gifts whichwe have sent.

The Milsco Manufacturing Company, ofMilwaukee, is a leading designer and manu­facturer of industrial seating. The other dayMr. Carl Swenson, Milscd's president, wroteus to comment how hard it is to find theproper expression of good will at Christmastime . . . something different, that will bereally appreciated, and priced right. TheWords to Live By Calendar seems to fBI thebill, according to Mr. Swenson's letter.

\

Send for free sample and details on 1958

Calendar. Do it right away! Because there'sa discount on early· orders.

oz