March 1930
T h e
K i n g ’ s
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tine, and a modern rural picnic, the whole symbolizing the value of church unity. Due allowance must be made for the fact that these incidents represent the features most likely to be criti cized and not the celebration as a whole. It is fair to recognize, also, that there must have been many honest Christians present who did not endorse, but were rather grieved by, these doubtful, if not objectionable, things. Nevertheless, it is proper to ask, Did the celebration dis play the meaning of Pentecost, and was the program con ceived and carried out under the direction of the Holy Spirit? Was the “ play” in a theater a fitting reminder of the disciples’ prayer in the upper room? Could speakers who repudiated the Word of God and denied the basic facts of Christianity have any sort of resemblance to the Twelve whose uncertainties and doubts about the Scrip tures and concerning Jesus Christ, vanished completely with the knowledge of His resurrection? Do the con quests of Constantine and the compromised relation be tween Church and State which came in under his influ ence truly represent the Holy Spirit’s lifting up a stand ard against the enemy and carrying the Church forward to triumph ? Is it not evident, that there was another spirit and a different gospel very much in evidence at Columbus ? Clarified Christian Faith C AN there be finality in theology? Can the Church have an unchanging message ? Can the preacher have positive convictions concerning the truth, and preach with the assurance that he is giving a message that cannot be gainsaid? Some who' profess to be scholars, declare that there is need for an entirely new interpretation of Chris tianity. It is argued that a new and scientific age cannot be persuaded to accept a Gospel that is clothed in a medieval garb. By such specious pleading many a preacher has been made timid, fearful lest his former early con victions may prove antiquated and he be held up to ridi cule. This uncertainty as to Christian doctrine leads inev itably to loss o f zeal in soul-winning, for “when evan gelical faith loses its vitality, evangelistic work loses its vigor.” . In other words, a hazy theology leads to ineffi ciency in service. What, then, is the remedy? The editor of The Watchman-Examiner says ; Our fathers had no open question in their theology, and we have no settled question in ours. A wise man has said: “We congratulate ourselves on our tolerance, and we do well, pro viding that it rises from modesty about mysteries or charity toward our fellow man, but we do far from well if we are tolerant simply because we do not think that there is any cer tainty possible in religion or because we have no convictions to arouse our spirit. If we have doubts we must face, fight, and master them in secret, in the wilderness with God, but when we come before men it must be with unclouded face. The Chris tian is a prophet sent from God with a message to the world.” Our first duty, then, is to understand the content o f the message we are to deliver. This is the contribution of theology to our life work. Our theories are contributions to the clear under standing o f these facts o f our religion. When we have arrived at an understanding of these facts, then they will grip our souls, and men will be wooed and won to Christ and built ,up into His character. We must clarify our faith before we can have vital convictions. ||i See Inside Back Cover for Attractive Offer. THE TWENTIETH ANNIVERSARY CAMPAIGN OF THE KING’S BUSINESS.
“ Borrowed ” They borrowed a bed to lay His head, When Christ the Lord came down. They borrowed the ass in the mountain-pass For Him to ride to town, But the crown that H e wore And the cross that H e bore Were His own. He borrowed the bread when the crowd He fed Oh the grassy mountain side. He borrowed the dish o f broken fish With which He satisfied — But the crown that He wore And the cross that H e bore Were His own. H e borrowed the ship in which to sit To teach the multitude — H e borrowed the nest in which to rest. He had never a home so rude— . But the crown that He wore And the cross that H e bore Were His own. He borrowed a room on the way to the tomb The passover lamb to eat — They borrowed the cave for Him a grave They borrowed a winding sheet — But the crown that He wore And the cross that He bore Were His own. The thorns on His head were worn in my stead; For me the Saviour died; For guiit o f my Sin the nails drove in When Him they crucified — Though the crown that H e wore And the cross that He bore Were His own — They rightly were mine. — Selected. In the eyes of the world, Charles Chaplin is a buffoon, but he is not really a buffoon. He has lived in the sickly, sentimental atmosphere of Hollywood, yet apparently cherishes the desire to do something really big. He wants to give the world a picture o f the Saviour. Yet the world says: “ No.” If-a bishop wanted to do it, all right; but a comedian? No! Possibly Mr. Chaplin could see some quality in Jesus that the bishops cannot see. It is safe to say, and it is said in all kindness, that Mr. Chaplin’s neighbors in California have not guessed that he was trying “ to do some really big thing” that would commend him to those who “ seek first the kingdom o f God and his righteousness." They will have to ask the London preacher for light. And they will be more than astonished when they get the news, via London and Columbus, that out of Hollywood has arisen a prophet— and they knew it not. It is said that the theatrical climax of the week of cele bration was a great pageant in which twelve hundred Columbus church members acted for four nights. It was called “ The Church Triumphant.” It showed many scenes of supposedly religious significance, including the dedication of Constantinople by the Emperor Constan
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