by Rev. Fraser Macdonald, M.A., Portree
(continued from Vol. 72, page 370)
Another very specious argument put forward by the Ecumenists in the hope of converting many to their way of thinking is, that our present divisions constitute one of the most serious handicaps to the effectiveness of our witness before the eyes of the world.
As might be expected they inform us that the scandal of a dis-united Christendom is most painfully evident in the mission field. We note from one Roman Catholic author (“Roman Catholics and Ecumenism” Enda McDonogh) “The spectacle of so many churches and sects, all claiming to be the authentic custodians of the message of salvation given by Christ, and competing for the same prospective converts, must have diminished considerably the credibility of the Gospel. The importing into Africa and Asia, divisions and quarrels of European and American origin has proved a major obstacle to the spread of Christianity. The Christian awareness of this difficulty bore fruit at the beginning of the century, for from the World Missionary Conference at Edinburgh in 1910 was born the Ecumenical Movement.”
According to the argument just stated our conduct as churches and Christians is to be regulated by the effect which it is likely to produce upon the heathen. I have still to learn that this is a principle or line of action laid down in scripture and employed by Christ and His followers. To walk in wisdom, in love, and in honesty to them that are without, we are enjoined — but no more.
Should a preacher of the Gospel discover that his faithful conscience preaching is rousing the enmity of the carnal mind and endangering his own life, and the prestige of his church, is he thereby at liberty to modify or abandon the doctrines he preaches? Certainly not — yet this is the line of conduct underlying this argument, and advocated by it. The Ecumenists appear to have lost sight of everything but their own determination to achieve their own purpose at all costs. Have they forgotten the words recorded in the Gospel “So there was a division among the people because of Him.” (John 7, verse 43). Do they think that the apostles were daunted in their missionary endeavours by the presence of those who preached contrary to them, or through strife and envy? Have they or did they ever read of the apostles seeking union with heretics to strengthen their position in the eyes of pagans? Have they never read the words of Christ, “Think not that I am come to send peace on earth: I came not to send peace but a sword.” (Matthew 10:34). Christian missionaries in carrying the true and unadulterated gospel of free and sovereign grace to the heathen, are not to think in terms of human reaction to their doctrine, or their circumstances, but in terms of the will and purpose of God. Should we as a church cease to expose the blasphemous errors and traditions of Rome, and the delusions of those who deny the necessity of the regenerating work of the Spirit — from fear of giving a wrong image of Christianity to the heathen? However telling and impressive such an argument may be, and however widely and successfully used by Ecumenicals it savours too much of that carnal wisdom and of unbelief which leaves God and His almighty power and grace out of account. Unless the Truth is brought to the ears of the heathen — none of them will be saved, and if this can only be done in the face of, and alongside of professed Christians who teach error, the true missionary need have no misgivings.
Now, there are many other arguments wielded by the advocates for Church unity which we must pass over in silence. Time and space will only allow us to refer to one final plea. They tell us on every hand that the time for the reunion of Christendom is ripe. This insidious argument is employed with all the skill that the Ecumenists can command. By the use of mass media in churches and schools and colleges, by pamphlets and in conversation, the Ecumenical enthusiasts speak unblushingly of the great advances already made in the Ecumenical field, leaving behind what they call, the prudery, the bigotry, the narrow sectarianism, the bitterness, and the rancour of the Victorian era. All this is attributed to the fact that the winds of the Holy Spirit are blowing upon them in an unprecedented manner. A new warm climate of goodwill and mutual understanding and respect for what is good in all religions has at last arrived, and signs are not wanting to show that this is indeed the time for action.
The 20th century bears a certain stamp marking it out as an opportune time for re-thinking our divisions and seeking to resolve them. For those who can discern the signs of the times, the arrival of the new climate of love and mutual understanding could be described as the climate of modernism and free thought, which is ushering in an era of apathy and blasphemy in the churches, while it fosters vile immorality, casual sexual relationships, Sabbath desecration and the abandonment of all that is worth possessing and fighting for. We are not pessimists, but to speak of the present era as one in which the Holy Spirit of God is working and moving in an unprecedented manner is nothing less than blindness and blasphemy. One thing is certain, viz.: that the Spirit they refer to — is not the Spirit that moved multitudes on the day of Pentecost to cry out “men and brethren — what shall we do?” It is rather the lying spirit — the spirit of strong delusion, with which in other days the Lord visited the false, flippant, optimistic prophets of peace.
The shrinking universe, the united Europe, the spirit of ‘togetherness’ are to the Ecumenicals indications that God is calling the churches to closer and fuller unity in their apostasy from His Truth.
Let us then be aware of the false prophet, and his deceitful slogans. Let us not be moved by their naïveté, their zeal, or their spurious charity, but let us hold fast to that which is good.
It is now time to examine the METHODS employed to achieve this end.
These cover a wide range from prayer to propaganda of the worst kind. In trying to focus our attention on this part of the subject of Ecumenism, we were utterly amazed at the plausibility and subtlety of their tactics. We could not but think of the words of Christ in Matthew 24: 24, “For there shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect.”
The Ecumenical net is spread with nothing less than diabolical genius and industry. In striving after their ultimate objective of Unity, they have the impudence to say that this must not be done by compromise. Unity at the expense of Truth they do not wish. They would agree in all study and discussion it is essential to remember that Ecumenism is best served — not by compromising the principles of our faith, but by explaining the reasons for the hope that is in you.
They would also argue, that in spite of their ritualistic traditions and additions, that the Church has always insisted that the faithful should take care not to offend against revealed doctrine and the norms of the Church, even in Ecumenical discussions. Nor should they controvert the fact that it was the duty of the Apostles and their true successors to be faithful in the preservation and transmission of doctrine, which is essential to preserving the unity of the faith. In the same breath they can say “While we deplore that which divides us, we must not fail to recognise more and more that which already unites us. Among Eastern Rite Christians, for example, we find a regular Apostolic succession of their bishops, and with this valid sacraments, particularly the Holy Eucharist and the Mass which should be the great bond of unity. In their doctrine they present the ancient and patristic tradition. The veneration of the Most Blessed Virgin Mary is dear to them. Among our Protestant brothers we find an ardent attachment to Jesus as Lord and Saviour, a great veneration for the Word of God, and the serious effort to observe the commandments of God in their daily life, which often puts many of us to shame.” (“Cardinal Meyer, A Bishop of Chicago”). This is but one example of the subtle propaganda used by Rome and other Ecumenicals to foster a spirit of unity and love — so called. To achieve their goal they insist on stressing what they call points of agreement, rather than speaking about the points of disagreement. But surely, if anything should be stressed it is that upon which we do NOT agree — that which separates. This policy of emphasising and focussing attention on the area of agreement, so highly recommended by the Ecumenicals, betrays them at the very outset. Once they have established and highlighted the points on which there is agreement, they thus pave the way for dealing with the thorny points of disagreement. However serious the latter are, their weight and value is already reduced by the brain-washing process that went before. The points of disagreement are minimal and trivial in comparison with those upon which they agree: and which by a little juggling can be quite easily smoothed out. The hollowness and subtlety of this method of achieving unity should be apparent to all, and should even give second thoughts to the Ecumenical Brains Trust. The Jews and the Samaritans surely had something in common; even Jesus and the Pharisees held certain doctrines in common. According to Ecumenical policy and methods, the Jews and Samaritans should have united, and Jesus and the Jews should have joined hands on the basis of what they believe in common. How ridiculous! It may as well be argued that because Christianity and Communism have something in common, that they should unite. Another method without which the Ecumenists tell us, they cannot succeed is PRAYER. In the light of the more sinister and underhand methods employed by the Ecumenists we have not taken this commendation and this method too seriously. That apart, however, there already exists a wide divergence of opinion regarding the nature of true prayer. Those who pray through the Virgin Mary dishonour the only Mediator between God and man, and ensure that God will not hear their petitions. Further, the prayer that the Lord hears and answers is ascribed to the agency of the Holy Spirit who, because we know not what to ask for as we ought, helpeth our infirmities with groanings which cannot be uttered. The Spirit of grace and supplications must descend upon men, before their prayers will be heard in heaven. How many Ecumenical leaders believe this? Before commending the use of prayer as a most effective instrument to be employed in bringing about unity, they should have a clear scriptural understanding of what prayer really is. Even believers need to be reminded of David’s words “If in my heart I sin regard, the Lord me will not hear,” and again the words of James 4, verses 3 and 4, on the same subject, “Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.” In truth, what unconverted Modernists need to learn is that the prayer of the wicked is an abomination to the Lord.
In addition to prayer it is highly recommended by Ecumenists that those who seek unity should get to know one another better. They feel that such a step would go far to remove prejudices and produce better and more fruitful results. If getting to know each other means that we study the authoritative dogmas and doctrines of those from whom we are separated, we have to admit, that the more we do that, the more thoroughly we are convinced of the gulf that lies between us. But, while they commend the comparative study of religions, with a view to coming together, they would rather leave that to the theologians. What they mean by getting to know one another better, may be best illustrated from the words and example of a certain Professor of religion at Stamford University. Here is a specimen of how we should use this instrument in the interests of unity. I quote “Steps to Unity,” O’Brien, p. 60, “I think,” he says, “that I have been brought closer to understanding of the real meaning of the Roman Catholic faith, by attending Mass five times a week for ten weeks, and praying with the Council Fathers, than by all the many books of Roman Catholic theology it has been my responsibility to read in the past five years.” How plausible — how compromising is the attitude commended here! The Professor’s dead soul was not sickened by the empty pomp and idolatry of such a service. Just imagine the Apostle Paul or Peter coming back among us, and taking part in a pontifical ceremony in St. Peter’s. It is unthinkable!
(To be continued in June issue)