NO STATEMENT in the Spirit of Prophecy is better known to us than this: "We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. . . . Great changes are soon to take place in our world, and the final movements will be rapid ones."—Testimonies, vol. 9, p. 11. These words are even more realistic today than when first penned sixty years ago. And what rapid changes we are witnessing! Issues that divided men and nations for centuries are fast disappearing. Racially, socially, religiously, educationally, everything is in a state of flux. How different is the world today from the world of a decade ago!
Changes in the religious world are of particular interest to us, for as one writer declares: "Theological unrest is sweeping Protestantism." Change is sweeping not only Protestantism but also Catholicism. Recently we attended important discussions at Notre Dame University, Indiana. Outstanding theologians from Roman Catholicism, Protestantism, and Judaism, as well as a number of educators and attorneys had gathered to enter into dialog regarding the work of Vatican Council II. The eagerness of Rome to make clear to the religious world just what was accomplished at this historic council is certainly evident. And in the light of prophecy we recognize the reason.
A series of Declarations were passed by the 2,500 bishops in session, each of which indicates significant changes in the outlook of the Roman Catholic Church. The Declaration on Religious Freedom was, according to Pope Paul VI, "one of the major texts of the Council."
John Courtney Murray, S.J., was chosen to present this subject before the Notre Dame group. He is professor of theology at Woodstock College, Maryland. As one of the designers of this historic document he could speak as an authority. "This Declaration on religious freedom is really an exercise in aggiornamento," he said. Then he explained the word as a "bringing of the church abreast of the developments which have occurred in the secular world." The church has not always recognized that "every man has the right to religious freedom." But this principle has already been "accepted and affirmed by the common consciousness of man." "In this declaration," he said, "the church took a step forward, matching the step already taken by the civilized world, and was a major act of humility on the part of the teaching church, revealing how much she has learned from the history and development of the human race."
Reversal in Catholic Thought
Born in New York, Dr. Murray, spoke as an American and referred to the Constitution of the United States, especially the First Amendment, which guarantees "the free exercise of religion." It was natural that the United States became a pattern for the study of true freedom. Rather than making "claims upon government or society," the First Amendment gives "assurances against government and society." Listening to this outstanding scholar presenting one's individual "right to freedom, to set forth by public witness or worship or the observance and practice according to his own convictions," we could not help reflecting on what a tremendous reversal in Catholic thought this represented. This is a right not only of an individual but also of any group or denomination.
It was understandable that some of the conciliar fathers found this doctrine hard to accept, especially those who came from countries where personal liberty is scarcely known. Dr. Murray emphasized regretfully that the history of Catholicism through the centuries has been to reserve the right to repress public manifestations of non-Catholic belief and worship in the name of "the common good," and those who felt hesitant to accept it actually revealed that "they were still living in the long shadow of the nineteenth century instead of the progressive thought of the twentieth century." "Government is not empowered to hinder men or religious communities from public witness, worship, practice, and observance in accordance with their own convictions," he said. "Man is intelligent and man is free, therefore capable of understanding his own existence." He must therefore act on his own responsibility. "Religion has to do with man's relation to God, and this relation is personal."
In conclusion he quoted from the council Declaration: "Finally the government is to see to it that the quality of citizens before law, which is itself an element of the public good, is never violated, whether openly or coveredly or for religious reasons." The powers of government are limited by the higher order of the rights of the person. And it is to secure these rights against any invasion by others that government exists.
Open for Dialog
Listening to these presentations, it was hard for us to believe our ears. A knowledge of church history and an acquaintance with areas in the world where recent Catholic persecutions of Adventists and others have left dark record, made the statements in this document both welcome and startling. Never in our most enthusiastic moments did we expect to hear such clear and forthright statements on religious liberty from Rome. But here they are, an indication of the tremendous changes in Roman Catholic circles. With the way now wide open for dialog between Protestants and Catholics, and also between Catholics and Jews, we as the heralds of God's last message of mercy must not be hesitant to recognize these as wonderful opportunities to share our faith.
Another important presentation was that of Rabbi Marc H. Tanenbaum, National Director of Interreligious Affairs of the American Jewish Committee at the International Conference of Theological Issues of Vatican II. In a masterly way he contrasted the accomplishments of Vatican II in 1965 with that of Vatican I in 1869. One hundred years ago the Roman Catholic Church seemed determined to build a kind of "Maginot line," thus making an impenetrable defense. There were reasons for this, as Dr. Tanenbaum pointed out, for the church had suffered a number of severe shocks. First came the Reformation of the sixteenth century, and the shocks were climaxed by the French Revolution of the eighteenth century. But the most severe loss was the seizure of the Papal States. As a consequence the church retreated from the world and became preoccupied with her own self-preservation. She was relatively indifferent to the fate of any or all who were non-Catholic.
But today all this is changed. These emphatic words by Pope Paul VI left no room for doubt: "In our times a special obligation binds us to make ourselves the neighbor of every person without exception, and of actively helping him when he comes across our path.. . . Respect and love ought to be extended also to those who think and act differently than we do in social, political, and even religious matters." The objective now is for the church to become "the voice of the poor, the disinherited, the suffering, to those who hunger and thirst for justice, to the dignity of life." "Freedom for well-being and progress is your aim," declared the Pope, "and your vocation is to make brothers not only of some but of all peoples."
Jews No Longer Guilty
We have taken time to comment on only two of the great Declarations, the one concerning the church's attitude to the Jews, passed on October 28, 1965, the other dealing with religious freedom and passed the very last day of the council—December 7, 1965. It was impressive to note the statement of the fathers that "the Jews must no longer be charged with the crucifixion of Christ; this is something we all must share, Jew and Gentile alike. It was our sins that put Him there."
While the fresh air of Biblical thought is blowing through the corridors of both papal and Jewish seminaries we must see to it that no erstwhile prejudice causes us to linger. Dialog now being the order of the day, we must pray for divine guidance to build bridges between ourselves and others that will enable us to bring to them the full message of the gospel. Never were our opportunities greater. Opening doors are to be seen on every hand. How long these will remain open we cannot tell. We "must work . . . while it is day: the night cometh, when no man can work."
Much could be said about what is happening among some Protestant groups. Having lost confidence in the Bible, certain theologians now talk glibly about "Christian atheism." "The 'God is dead' mood pervades the thought of 90 per cent of the Protestant theologians under forty," declares one writer. In his book The Gospel of Christian Atheism Dr. Altizer says: "Protestantism is either going to have to go radical or go to Rome." And again: "It is pointless to speak of Christ's resurrection and ascension, for this would be to revert to traditional ways of thinking about God as a supernatural Being who is 'up there in heaven.' This we cannot accept." Outspoken liberalism such as this is cleaving Protestantism asunder. But while liberals are becoming more liberal, we rejoice that conservatives are becoming more conservative. While the gap widens on the one hand we thank God it is narrowing on the other. Small theology is actually a hunger phenomenon resulting from a lack of the Word of God. "Where there is no vision, the people perish."
The book Questions on Doctrine, published a few years ago, made a tremendous impact on conservative theologians, for they discovered to their astonishment that Adventists, rather than being cultists, are really born-again Christians; that we share the same fundamental truths concerning Christ and salvation which have been held by loyal students of God's Word throughout the centuries, many of whom were among the greatest scholars of their day. More than any other perhaps, that book affected the thinking of our fellow Christians concerning Seventh-day Adventists. In all the churches, including Roman Catholics and Jews, there are many who sincerely love the Word of God and are longing to know the way of truth. God's Spirit has been quietly preparing them to take their stand with His people in the last great crisis. Surely we must realize that the crisis of the ages is right upon us. This is the hour for which the Advent message was born. God make us ready to move into the opening providences of our day and bring to men and women, confused by the empty disputations of theologians and terrified by the awful threat of global war, the glorious truth of God's love, which centers in a crucified, risen, ministering, and soon-coming Saviour—One who is about to return in power and great glory as the Deliverer of His people.
"One Out of One Dies"
The church and the world both need the comfort of the gospel, not a theological wrangle mumbled over teacups, nor some defiant headline shouting "God is dead." 0 that the heart-warming message of God's love might be proclaimed by ten thousand living witnesses! To be able to say with certainty that not only is God alive but through His sacrifice on Calvary He has actually brought the death of death itself, and will soon bring from the graves all who have accepted of His grace! Sin-pardoned men and women of every clime and every country will soon be delivered from the power of death as the Creator brings to nought mankind's last and greatest enemy—death.
The British humorist George Bernard Shaw once declared, "Death is every man's problem, for one out of one dies." In some degree this is true. But here is a greater truth: not that "one out of one dies" but rather that "One died for all," and because He died for all, His people shall live forever. We must hasten to a world weary of war, tired of gloom, and crushed by tragedy; to a world where men, women, and little children everywhere are longing for good news, and bring them the good news of grace. While some in Protestant circles are going radical, and others are going to Rome, we can rejoice that still others within all groups, Protestant. Catholic, Orthodox, and Jewish alike, are searching the Scriptures to find God's message for these calamitous times.
This is the era of dialog so let us move in, and under the guidance of God lead many to the saving grace of Christ. We dare not slam shut the doors that Providence is opening before us. Much is expected of us in this hour of opportunity. The words of Francis B. Sayre, Episcopal dean of Washington's National Cathedral, are a tragic revelation of the uncertainty of so many. "I am confused as to what God is," he said, "but so is the rest of America." With so many vague ideas concerning the personality of God on the part of leaders and theologians, is it any wonder that many are losing their way? But God will have a people who will give a clear witness, bearing ever an intelligent testimony of His grace, inspired by the prophecies of His Word and guided by the counsels of His Spirit. We can be among them, and by God's grace we will.
Theological Terminology Unnecessary
Salvation's story is not only wonderfully simple; it is simply wonderful. And the simplicity of the gospel is what men long to hear. We do not need to try to bolster up our sermons by the use of certain theological terminology, much less by seeing how close we can come to modern theology. Neither our Lord nor His apostles tried to impress their hearers by using the vocabulary of the classroom. They preached profound truths in such simple language that the common people heard them gladly. And their messages turned the world upside down.
While we are called to preach a message tremendous in its scope, we must pray for wisdom to be able to bring it to the people not in the words of man's wisdom but in the demonstration and power of the Holy Spirit. A soul winner must himself have a soul and be winsome. Much is expected of us as heralds of the Advent message. If what we preach is not true, then it does not matter. But if what we preach is true, then nothing else matters. This is time's greatest hour—the hour to which all creation moves. Then let us move in and take the field for God and His truth.
