p. 11 | Editorial by W. A. S.

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Aug 11, 1910

Editorial

By W. A. S.

More Notes From the World’s Missionary Congress

The Strong Side and the Weak

“The next ten years”—that is the period measured off in the concluding message of the Edinburgh congress, addressed to the churches of Christendom. It is a summons to decisive action. To us Seventh-day Adventists, that is a long time. We hope for great events to occur—even the greatest of all events—within such a period, in these days when the Lord is doing a quick work. Here is what the congress says in its appeal:—

The next ten years will, in all probability, constitute the turning-point in human history, and may be of more critical importance in determining the spiritual evolution of mankind than many centuries of ordinary experience.

These are words of the deepest significance. And if thus the world-outlook forces upon watchful observers the conviction that the crisis of human history is right upon us, how much more urgently should the situation appeal to us, who read the signs of the times not only in the light of current events, but in the searching light of divine prophecy.

All creation is saying it, and all prophecy is declaring it—that “the turning-point in human history” is upon us.

The most valuable part of the conference, I think it was generally considered, was the reports of various commissions, which had been working for two years to gather and submit findings as to conditions in the fields, the distribution of missionary forces, the methods employed, etc. In the report of Commission I, on “The Opportunity and the Urgency,” it was stated:—

The non-Christian world is known to-day as it never has been before. The work of exploration has been comprehensive, thorough, and so far as the inhabited parts of the world are concerned, it is practically completed. The whole world is remarkably accessible. Improved means of communication have within the past two decades been spread like a great network over nearly all of the great spaces of the unevangelized world, or are to-day being projected over those regions.

For example, railway lines are being rapidly extended in different sections of Africa, in the Levant, in Central Asia, in the Chinese empire, and in the more populous parts of the East Indies, giving missionaries easy access to hundreds of millions of people.

How clearly the index-finger of Providence points out the field for the last message—“every nation, and kindred, and tongue, and people.” Here they are, spread out at our feet in fulfilment of the prophecy. Never before were such doors of access opened or such means of entrance provided. It is the call of God to lay every resource at his feet, and to enter in.

Again the report says:—

The minds of the people in most countries are more favorable to the wise and friendly approach of the Christian missionary than at any time in the past.

Well may the leaders and members of the church reflect upon the awful seriousness of the simple fact that opportunities pass. It must use them or lose them. . . . Doors open, and doors shut again. Time presses. It is the day of God’s power. Shall his people be willing?

Is it not plain that God is pouring out his Spirit upon all flesh, and that now indeed is the day of his power and of our opportunity?

Represented in the conference at Edinburgh were the forces that God has been using in opening up the great fields, and in putting the Scriptures into hundreds of languages. It was a most interesting gathering to observe.

The weak point in the conference was that it shut out all work in Roman or Greek Catholic lands. One good Scandinavian missionary to Central Asia, who put in a plea for the needs of Greek Catholics, was reminded that this was not in order. This lack of the Protestant key-note was apparent in the congress. It was not so in the great missionary congress in London, in 1888.

This arrangement is significant of the changing tendency of the times. The idea of closer unity, working toward federation, has come to the forefront. More than incidental reference was made to the absence of Roman and Greek Catholic representatives, and the hope was expressed that these would be in the next conference. The weakening influence of this attitude was apparent in the congress. The leading evangelical paper of England, the London Christian, said of this compromise:—

Why should such a compromise have been conceived, not to say enacted, throughout the conference? Did evangelical honor demand it, or devotion to Christ require it? Did the history of Christianity in (say) North Africa call for it, or the work of the papal church in (say) the South American republics justify it?—Indeed, no. On no ground that can for a moment bear scrutiny can such a policy be defended. . . . East and west, north and south, in all the continents, there are men and women for whom Christ died. Are they benighted through the ignorance that is in them? or are they astray through the misleading influences of churches that have lost their way under hierarchies that despise the Word of God? In either case, these people, dwelling in spiritual darkness, require the light of the gospel, even though they do not ask for it. And yet, in the sacred name of missions, in this century of missionary enterprise, men whose names should inspire hope and confidence, so far miss the mark as to make concessions which leave persecuting churches with a free hand to oppress and confound. While multitudes are fighting for liberty, leaders are apologizing for bondage, are yielding precious opportunities for the enlightenment of the victims of Roman and Greek Catholicism, and by a futile compromise are sowing the seeds of weakness and failure.

Truly the “turning-point in human history” is at hand, and decisive changes are to be observed. And the changes, so far as federation is concerned, are not on the side of the old Roman and Greek Catholic churches. While soft speeches are being made regarding the Catholic Church and the desirability of co-operation, the members of that church are burning Bibles in lands where they dare to do it, as some of our own missionaries can testify. In this same issue of the Christian, from which I have quoted, appears the following extract from the writings of a professor in the Vatican University, Dr. Marianus de Luca, who says:—

The Catholic Church has the right and the duty to kill heretics, because it is by fire and sword that heresy can be extirpated. Mere excommunication is derided by heretics. If they are imprisoned or exiled, they corrupt others. The only resource is to put them to death. Repentance can not be allowed to save them, just as repentance is not allowed to save civil criminals; for the highest good of the church is the unity of faith, and this can not be preserved unless heretics are put to death.

And the works of this professor received the approval of the Pope as late at 1902.

The remarks in the Edinburgh conference most frequently applauded were those suggesting the dropping of denominational distinctions in the mission fields, so as to have one church. But there were also wise and earnest words spoken by some regarding the futility and weakness of compromising conviction in order to stand on apparently common ground. A committee was, however, appointed to continue to work toward closer co-operation between the societies, as to distribution of territory, etc. Much good and meritorious work is, of course, to be done in this direction; but along that way also lie the same dangers and pitfalls that the church federation movement is plunging into in the home lands.

Plainly we see the two forces at work. The spirit from above is forcing open doors, breaking down barriers, and preparing

the way of the Lord. That from beneath is working to hedge up ways, to close doors, and to pervert right principles. Of a truth the conflict is on. With the sword of the Spirit let us press into it. The decisive hour has come.

W. A. S.

Friedensau, Germany.