The true basis for successful work among all classes of people, whether Jew, Christian, Catholic, or Gentile, is found in Paul's conclusions after a life spent in labor in different lands. He writes as follows of these experiences:
"Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, . . . that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some." 1 Cor. 9:19-22.
To be able properly to help any man who is in error, we must first place ourselves in his position, see things as he sees them, and understand the causes that have led him to believe as he does. To work successfully for a Jew, we must endeavor to place ourselves in the position of a Jew, with all the background that has made him what he is. We must take the things that are authority to him and that speak to his innermost conscience, and from these accepted facts lead him to right conclusions. It would be unwise to quote from the New Testament in an endeavor to show him that he was wrong. That would have no weight with him, for he has been taught to hate the name of Christ and the New Testament. We should lead him to accept both Christ and the New Testament, but this is the object or end, and not the means that will lead him step by step to form the right conclusions from facts previously proved.
Paul's principle of becoming a Jew that he might win the Jew is clearly demonstrated in all the recorded sermons that we have from that winner of men. Take, for example, his discourse at Antioch of Pisidia, recorded in Acts 13. Here he relates the well-known facts of Jewish history, of how God chose their fathers, of His dealings with Israel, and of His promise to raise up a Saviour unto them. He then shows how Jesus fulfilled all these known facts.
But notice how differently he approaches his audience at Athens, that philosophical heathen city. Here he alludes, not to God's dealings with Israel, but to facts that they could appreciate in regard to the "God that made the world and all things therein." He reminds them that it was this God who "giveth to all life, and breath, and all things," and he assures them that if they "should seek the Lord," and feel after Him, they would find Him. Here Paul became like "them that are without law," that he "might gain them that are without law." His whole burden was, not to reveal their inconsistencies, but that he "might by all means save some."
These well-known principles should guide us in our work in Catholic lands, or wherever we are working for Catholics. Some, unfortunately, approach a Catholic congregation in the same manner as they do a Protestant audience. This is a serious mistake, for their viewpoints differ markedly. To a true Protestant the Bible and the Bible only is his guide, and he has been taught to respect its teachings; but to a Catholic the Bible, although held to be of divine origin, is not considered clear or safe, and as such is of no authority. In many lands Catholics are taught to hate the Bible, and to be on their guard against it. Just a few years ago in the Philippine Islands, Bibles were publicly burned by the priest in front of all the students who were preparing for the priesthood.
To a true Catholic, so-called "divine tradition" and the "authority of the church" are the things that speak to his conscience with conviction. They believe that "like two sacred rivers flowing from Paradise, the Bible and divine tradition contain the word of God, the precious gems of revealed truths. Though these two divine streams are in themselves, on account of their origin, of equal sacredness, and are both full of revealed truth, still, of the two, tradition is to us more clear and safe."—"Catholic Belief," p. 45. And as to the authority of the Catholic Church, it is believed that: "We have no right to ask reasons of the church, any more than of Almighty God, as a preliminary to our submission. We are to take with unquestioning docility whatever instruction the church gives us."—Catholic World, August, 1871, p. 589.
Our task is to lead the Catholic from these misconceptions of truth to believe in the Bible and to accept it as a divine revelation from God in all matters of faith; but this is the objective, or conclusion, and is not the first argument that will lead him to accept it. We should start from those things that he acknowledges as of authority, and logically lead him to right conclusions.
Many of us, as Protestant preachers, do not use as much wisdom when working in Catholic lands as do the priests when they attempt to conduct their missions in Protestant lands. You will never see a priest take as the basis of his talks before a Protestant congregation a statement of "divine" church tradition. On the contrary, he will get over on the Protestant platform, and read a text from the Bible in an endeavor to lead his hearers to believe in the teachings of the church. Why? Because the Bible is of authority to the Protestant. Should we not follow the same plan, and use the same wisdom when we start our efforts among Catholic people? In some way we must get behind that wall of prejudice against the Bible, if we are going to help them.
Again, I do not believe we gain anything by ridicule or by pointing out the past mistakes of the church. Teaching the truth in a positive way is the best method of meeting all errors and gaining the confidence of men. We have a message from God to give to the world, and we should not permit the enemy of souls to use us in uttering "railing accusations." My plan has been to say frankly that I believe in the teachings of the early Roman church, and to state that the people of that church were true and faithful. In proving this I read Paul's statement in his letter to the Roman church: "To all that be in Rome, beloved of God, called to be saints." and he thanked God that their faith was "spoken of throughout the whole world." It makes an effective point to state to a Catholic audience that our desire is to get all men to return to the teachings of the early church.
But the same apostle, when speaking to the elders of Ephesus, warns of a future departure from this faith. "I know this, that after my departing shall grievous wolves enter in among you. . . . Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Acts 20:29, 30.
So, if this prophecy has been fulfilled, we shall find in a later period of the church's experience things that are not true; and it should be the duty of every earnest follower of Christ to reject all such man-made "perverse things," and return to the teachings of the early church. We need to contend earnestly for the faith which was once delivered unto the saints. It is much better, in my judgment, to use the great argument of the Roman church, "to return to the fold of the early church," against themselves, than to deny that the early church was true. From this basis one can take up almost any doctrine or belief, and appeal for the practice of the early church as taught by Peter, Paul, Christ, and the apostles.
Some of the strongest statements concerning all points of present truth can be found in the writings of Catholic authors. In our work for Catholics these statements should be used instead of our usual Protestant quotations. "The Catechism of Trent" is of authority in all parts of the world, but it is long and not meant for popular reading. Some of the older books commended by papal authorities are those of Peter Canisius and Cardinal Ballarmine. But generally it is best to use quotations from catechisms and other Catholic books used in the locality, as they are better known. While it is oftentimes wise at the beginning of an effort to use quotations that are of authority to a Catholic, our aim should be to lead him to base his faith on the word of God. If we can once get behind the barrier that separates Catholics from Protestants, there is no message that appeals to the Catholic mind as does the third angel's message. When once they know we are apostolic successors of the beliefs of the early church, they become the strongest defenders of present truth.
*The Home Study Institute is always glad to get in touch with ministers desirous of taking up study of any kind. They offer a large variety of courses, and allow a busy man plenty of time in which to finish a course and pay for it. They are at present giving ministers and workers a generous discount. Their experienced teachers take a deep interest in busy workers, and make liberal allowances for their lack of time. It is worthwhile for the minister to be in close touch with an instructor who has given fifteen or twenty years of his life to hard study in a certain field of knowledge, and who is willing to share his findings with wide-awake men and women who are taking correspondence work with him—Editors.
