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THE CRISIS OF FAITH IN WESTERN EUROPE
Note: This article is from END TIME ISSUES, NO. 22, an
E-mail Newsletter produced by Dr. Samuele Bacchiocchi, Professor
of Theology, Andrews University. To join the mailing list for this
newsletter, E-mail Dr. Bacchiocchi at
SBacchiocchi@csi.com. Bacchiocchi's
newsletter goes to over 6,000 E-mail addresses, and is growing at
100/150 per week.
Introduction
The inspiration to address "The Crisis of Faith in Western
Europe" came to me during my recent lecture tour in Switzerland,
Germany, and Italy. What I saw and heard during my trip,
constantly reminded me of Christ's question: "When the Son of Man
comes, will He find faith on earth?" (Luke 18:8).
The contemporary scene, especially in Western European
Protestant countries, indicates that if Christ were to come back
today, He would find very little faith in these
countries. Surprisingly, this is especially true in those
Protestant countries that were the heartland of the Reformation,
like Switzerland and Germany. If the great Reformers, Luther,
Calvin, and Zwingle, were to rise from their grave, they would be
shocked to see that the reformatory movement and spiritual revival
they began at great personal sacrifices, has long ended. The great
Protestant cathedrals have become silent monuments to a faith that
has largely died. The spiritual descendents of the Reformers no
longer PROTEST against theological heresies and moral abuses.
Instead, they themselves reject today the fundamental beliefs of
the Christian faith, and embrace the anti-Christian values and
world view of humanism, secularism, materialism, and
agnosticism.
The principle of SOLA SCRIPTURA (only Scripture) has long been
replaced in Protestant countries by that of SOLA CULTURA (only
culture). The Biblical belief in God, has been substituted by the
humanistic belief in oneself, and in the human ability to
construct a better tomorrow without the need of a divine
intervention in human history. Indeed, for most people living
today in the Protestant European countries, God is dead, or if
alive, He is irrelevant to their lives.
I was made forcefully aware of this stark reality as soon as I
landed in Zurich. As we made our way to three media interviews, I
was briefed on the tragic religious situation of the country by
the two SDA leaders of the German-Swiss Conference who had
arranged for such interviews. They informed me about the
prevailing secularistic, humanistic, and atheistic mentality of
the people. They specifically told me that the vast majority of
the Swiss people have no interest in the Christian faith, because
for them Christianity is passe, that is, a thing of the past. In
view of this fact, they advised me to avoid discussing the
Biblical and theological aspects of my research on the Lord's Day,
because people are not interested in a religious Holy Day, whether
it be Saturday or Sunday. They counseled me to focus instead on
the social, physical, marital, and ecological benefits of a weekly
Day of Rest for our tension-filled and restless society.
During the three interviews with the media, it became
immediately evident that the concern of the brethren was
justified. The two journalists and the radio-speaker who
interviewed me, informed me that there is no interest for religion
in their society. Contrary to America where all sorts of religious
programs are aired both on radio and TV, especially on a Sunday
morning, in Switzerland there are no religious evangelistic
programs on radio or TV. The reason is that people are no longer
interested in religion. Even the weekend edition of their
newspapers, have no religious section -- a feature so common in
American newspapers. What is true for Switzerland is also true for
Germany and for the Protestant countries of Northern Europe.
It is surprising that, while most Catholics in Western Europe
(including Switzerland and Germany) still hold to a superstitious
form of religion, (though they may go to church only when they are
hatched, matched, and dispatched), most Protestants have largely
abandoned all forms of religion. They have adopted instead a
secularistic, humanistic, and materialistic life-style which
leaves God completely out of the picture. This means that the
apostasy from the Christian faith is more evident in countries or
sections thereof, with a Protestant heritage, than in those with a
Catholic culture.
The gravity of the religious apostasy in Western Europe, has
caused me to do some thinking, since Jesus predicted, and Paul
clarified, the manifestation of a climactic end-time apostasy
before Christ's return. What we are witnessing in Western Europe
today represents, in my view, an unprecedented fulfillment of the
end-time apostasy. Before addressing the question of the crisis of
faith in Western Europe, let me briefly mention some highlights of
the trip.
The Media Interviews
The three interviews I had on Friday, June 25, near Bern and
Basel, offered a unique opportunity to introduce our Seventh-day
Adventist Church to the media. The first interview was conducted
by Mr. Fritz Imhof, who is a religion correspondent for the
International Catholic News Agency and the Reformed Press Wire
Service. Mr. Imhoft had in front of him a fax, apparently sent by
Catholic authorities, with specific questions to ask me. We were
told that the interview would eventually be posted in both the
Catholic and Reformed wire news services, which are accessible to
news organizations around the world.
The interview lasted over an hour. Two points I was to make
during the interview are the importance of the Lord's Day to
revitalize the Christian life today and the difference between
Sabbath-keeping and Sunday-keeping. Regarding the first point, I
pointed out that the crisis of faith in Western Europe is, to a
large extent, related to the crisis of the Lord's Day. It is
estimated that only about 5% of Catholics and Protestants go to
church on Sunday. The prevailing secularization of Sunday is
indicative of the spiritual decline, because after all,
Christianity is a relationship with God. Christians who ignore God
on the day they call the Lord's Day, ultimately ignore God every
day of their lives. Thus the crisis of faith in Western Europe is
largely reflected in the crisis of the Lord's Day.
Regarding the difference between Sabbath and Sunday, I argued
that the difference is not merely one of names or numbers, but of
origin, meaning, and experience. It is the difference between a
HOLY DAY, in which we give priority to the Lord in our thinking
and living during the 24 hours of the seventh day, and a HOLY HOUR
in which some Christians go to church on Sunday morning, and then
spend the rest of the day pursuing their own pleasure or
profit.
A point that I emphasized in all three interviews is that the
value of the Sabbath rest lies not in the physical rest per se the
day provides, but in the theological orientation of such rest. Our
rest experience on the Sabbath is unique because we rest "unto the
Lord" (Exodus 20:10), and not unto ourselves. We stop our
work on the Sabbath to allow God to work in us. Thus, through the
Sabbath our restless lives can find rest in God, because inner
peace and rest is to be found, not through magic pills or fabulous
places, but in the right relationship with our Lord who says:
"Come unto me and I will give you rest." The Sabbath is the weekly
invitation to come to the Lord and find rest in Him.
In the other two interviews I covered much of the same
ground. The interview with Eduard Abel, a news reporter for the
Swiss Radio, Second Program, lasted 90 minutes. I sensed that
Mr. Abel was deeply impressed by my attempt to articulate the
values of the Biblical Sabbath for the Swiss people today. In
fact, at the end of the interview, he specifically asked me what
could be done to help the Swiss people rediscover the importance
and the blessings of God's Holy Day. I told him that there is no
easy solution, because people in Switzerland and Western Europe as
a whole, have for long time forgotten to "Remember the Sabbath day
to keep it holy." The result is that today they are more
interested in secular holidays than in a sacred Holy Day. The
church faces a formidable challenge in summoning people to
remember what they have long forgotten.
Overall I was very pleased with the interviews, because I
sensed that in spite of the secular mentality, there was a keen
awareness that our tension-filled and restless society needs, not
merely more time to rest, but a special time to find rest in God
by experiencing the awareness of His presence, peace, and rest in
their lives. And this is what Sabbath-keeping is all about.
The Situation of The Seventh-Day Adventist Church in
Europe
Our Seventh-day Adventist Church in the countries I visited
shows both positive and negative signs. On the positive side, I
found that our members are eager to deepen their understanding and
experience of Biblical truths. An indication is the fact that some
of our members drove five hours from Frankfurt, Germany, to attend
the meetings in Zurich, Switzerland. Our Central SDA Church in
Zurich which seats about 350 persons, was packed on the Sabbath
and almost full on Sunday morning.
After a full day of meetings on the Sabbath, I did not
anticipate too many people to show up on Sunday morning at 10:00
A.M. My experience has been that very few Adventists show up in
America for a Sunday morning meeting. What a pleasant surprise to
see the church practically full on Sunday morning. The people
listened attentively for almost three hours, in spite of the
German translation which dampened somewhat the liveliness of the
presentation. A gauge of the interest is the amazing number of
books the people ordered on Sunday morning, in spite of their
limited knowledge of English. Truly I can say I received more
orders from 200 members in Zurich than I usually receive from 1000
members in America. This indicates that our people are eager to
learn and experience more fully, those vital Biblical truths which
God has revealed for our Christian life today. The challenge we
face is to help our people understand, experience, and share more
fully present truths.
On the negative side, our SDA Church in Western Europe has been
slightly but consistently declining in membership during the past
thirty years. Furthermore, our members now are mostly older
people. Young people are conspicuous for their absence. Even in
Hamburg, I saw very few young faces in what is supposed to be the
largest church in Germany. I was told that the reason our young
people do not attend church services, is because they find them
totally irrelevant to the issues they face in their daily
lives.
It could also be that church services in Germany tend to be too
traditional and "stiff" for the taste of our young people. A
brother complained that I did not read the texts directly from the
Bible. Another told me that there was too much humor in my
presentation. One thing is certain, our German fellow believers do
not hesitate to tell the preacher at the door how they feel about
his presentation.
It seems to be part of the German culture to look serious and
solemn in church. I looked in vain for smiling faces. Presumably,
members are expected to have long faces in the church as if they
were attending a funeral service. I tried hard in Hamburg to
interject some humor to make the audience smile, but I had little
success with the Germans. The only ones who smiled were foreigners
from Ghana, Indonesia, Malaysia, etc.
It is a sad reality that in most Western European countries we
have lost almost a whole generation of young people. Had our SDA
Church been able to retain our young people during the past 30
years, today our membership would be double the current one. The
problem is not only the fact that church services do not appeal to
the younger generation, but also that there are few Church schools
available for our youth. Surprisingly, even the few church schools
available are gradually closing down. In Italy, for example, at
one time we had several church schools and a junior college in
Florence where I had the privilege to study for four years. Today
we have no church schools and I was saddened to learn that even
our Junior College was closed this past school year. The only
program that still operates is the ministerial program, which
attracts a handful of young people.
The challenges we face in Western Europe are enormous both
inside and outside our church. Inside our church there is a need
for a spiritual revival, a rekindling of the flame of faith and
love. Outside our church there is the challenge of reaching
secularly minded and self-satisfied people who sense no need for
God in their lives. To reach such people with the Good News of the
Gospel poses a formidable challenge. We need to pray that the Lord
will give our leaders the wisdom and courage to develop new
strategies to meet such a challenge.
I was pleased to learn that this Fall in several European
countries our people will produce their own satellite evangelistic
programs, designed to meet the thinking of their own people. This
new initiative was inspired by NET 98, which offered to our
leaders and members a new vision of how satellite technology can
be used to proclaim simultaneously our end-time message in
different parts of the country.
The Crisis of Faith in Western Europe
In His Olivet Discourse, Christ predicted an end-time apostasy,
saying: "And then many will fall away, and betray one another and
hate one another. And many false prophets will arise and lead many
astray. And because wickedness is multiplied, most men's love will
grow cold" (Matthew 24:10-12; cf. 24:24).
Paul recognized that the predicted end-time apostasy was
"already at work" (II Thessalonians 2:7) in his own
time, but he makes it abundantly clear that "the apostasy," that
is, the well-known pre-Advent rebellion, had not taken place yet.
The latter is indicated by the use in Greek of the definite
article, "the apostasy," and by the statement that this event must
occur before ("first" -- II Thessalonians 2:3) the Second
Advent.
The rebellion "already at work" in Paul's time was not the
final, end-time apostasy about which he had instructed the church
orally (II Thessalonians 2:5), but only the prelude to
it. The Apostle recognized that apostasy was already occurring,
but he believed and taught that there was yet to come a final,
climactic manifestation of it, just before the Return of
Christ.
Is the final, apocalyptic apostasy predicted by Jesus and
clarified by Paul, taking place in Christendom today? The tragic
situation of the Christian Church especially in Western Europe
suggests that this end-time sign is being fulfilled today in an
unprecedented way. According to the WORLD CHRISTIAN ENCYCLOPEDIA,
in the Western world "net defections from Christianity -- converts
to other religions or to no religion -- are now running to
1,820,500 former Christians a year."1
The total number of apostasies, however, is much higher, if the
meaning of "apostasy" is broadened to include not only formal
defectors from the Christian faith, but also nominal Christians
who may go to church few times during their lifetime because they
view religion primarily as a cultural heritage, which does not
really affect their moral values, worldview, and lifestyle.
A Look at Some Causes of the Crisis of Faith
What are the causes for the crisis of faith that is so evident,
especially in Western Europe today? How could the heartland of the
German and Swiss Reformation have largely relegated their
Protestant religious heritage to the point of becoming even
hostile to the Christian faith and values? How could these
alarming developments have occurred during the past
half-century?
In his insightful book, THE GREAT EVANGELICAL DISASTER,
Dr. Francis Schaeffer, one of the most influential Christian
thinkers of our time (born in Switzerland and author of over 20
books), expresses his astonishment at the current crisis of faith,
saying: "It is a horrible thing for a man like myself to look back
and see my country and my culture go down the drain in my
lifetime. It is a horrible thing that sixty years ago you could
move across the country and almost everyone, even non-Christians,
would have known what the gospel was. A horrible thing that fifty
to sixty years ago our culture was built on the Christian
consensus, and now this is no longer the case."2
Numerous factors have contributed to the decline of the
Christian faith, especially in Western Europe. The most
significant is the influence of the intellectual movement known as
the "Enlightenment" that reached its climax in Germany in the
Eighteenth Century. The movement emphasized the sufficiency of
human reason, and rejected Catholic and Protestant teachings,
treating them as the legacy of spiritual darkness that has
deprived humanity of its rational faculties.
The ideas of the Enlightenment gradually began to radically
transform Christianity, especially through the acceptance of the
"higher critical" methods of interpreting the Bible. These methods
were developed in Germany in the Nineteenth Century, and since
then they have spread throughout the Christian world. Schaeffer
notes that "there was a span of approximately eighty years from
the time when the higher critical methods originated and became
widely accepted in Germany to the disintegration of German culture
and the rise of totalitarianism under Hitler."3
For those less familiar with the higher critical method of
interpreting the Bible, one can say that such method largely
consists in the denial of the supernatural in the Bible. The
application of such method has resulted in the rejection of such
fundamental Biblical teachings as a fiat creation, the Fall, the
Deity of Christ, His atonement and resurrection, the occurrence of
miracles, and the Second Advent. These and other cardinal Biblical
beliefs have been "demythologized" by liberal, higher critical
theologians, in order to reconcile them with a humanistic view of
history which excludes supernatural, miraculous activity.
Rudolf Bultmann, a renowned German theologian, for example,
excludes the credibility of the accounts of Christ's resurrection
because, as he plainly states, "a historical fact which involves a
resurrection from the dead is utterly inconceivable."4
Seven English academics produced a symposium, published under the
title THE MYTH OF GOD INCARNATE. As indicated by the title, the
incarnation of Christ is treated as a myth, allegedly created by
Samaritan converts in the fifties of the First Century.
The Impact of Higher Criticism and Humanism
It is impossible to estimate and comprehend the impact of
higher criticism and secular, humanistic ideologies upon religious
and public education, the Christian faith, governmental policies,
the media, and the moral values of our society. All that we can
say is, the impact of these ideologies is most evident in the
crisis of faith mentioned above.
Humanistic ideologies have brought about a fundamental change
in the way people have come to view the world and life as a
whole. It is a change away from a worldview that was essentially
Christian, with God as the Creator and sustainer of this world,
toward a worldview which is materialistic, with impersonal matter
or energy being the final reality that has shaped the present
forms of life by impersonal chance.
Higher criticism has destroyed the unifying center of
theological education. Having no longer an infallible divine guide
in the Scripture, there is no longer a coherent Christian message
and mission. Each member of seminary faculty sounds his own tune,
thus creating a cacophonous orchestra where each musician plays a
different concert. The echo of this cacophony produced by liberal
theological education is heard especially in "mainline" Protestant
denominations, where it is causing an alarming decline in
membership and an erosion of basic Christian beliefs, especially
in Western Europe.
Schaeffer notes that "Many young evangelicals went out into the
academic world, and earned their undergraduate and graduate
degrees from the finest secular schools. But something happened in
the process. In the midst of totally humanistic colleges and
universities, and a totally humanistic orientation in the academic
disciplines, many of these young evangelicals began to be
infiltrated by the anti-Christian worldview which dominated the
thinking of their colleges and professors. In the process, any
distinctively evangelical Christian point of view was accommodated
to the secularistic thinking in their disciplines, and the
surrounding world spirit of our age. To make the cycle complete,
many of these have now returned to teach at evangelical colleges
where what they present in their classes has very little that is
distinctively Christian."5
The humanistic, higher critical theological education offered
by many seminaries today is reflected in the preaching of their
graduates. In Hamburg an SDA Church leader told me: "The preaching
in German Protestant churches is very philosophical and
humanistic, with hardly any Biblical foundation." When churches
choose to communicate secular humanistic values instead of
divinely revealed principles and plans for human life, as aptly
stated by Reginald Bibby, they "may well engage in
self-liquidation, through finishing a distant second to superior
secular competitors."6 The church must communicate
beliefs, hopes, and values that transcend those of secular
competitors. Only then will people find the church worthy of their
commitment, worthy of transmitting it to their children and to
others. Unfortunately, mainline Protestant churches are failing in
this vital area, not only in Western Europe, but in North America
also.
Erosion of Moral Values
The liberal and humanistic theologies of our time contribute
also to the erosion of fundamental moral values. When belief in
God and in His revelation is abandoned, all moral values become
relative, because there is no longer a normative divine revelation
to guide us in distinguishing right from wrong.
The doubts (if not outright denials) communicated by liberal
religious leaders about God, the authority of the Scriptures,
creation, the incarnation, atonement, resurrection, and Second
Coming of Christ, have encouraged the replacement of divine moral
imperatives with individual permissiveness.
Human life for many has lost its sanctity, as indicated by the
destruction of million of lives every year through abortion,
criminal acts, war, and policies of dictatorial regimes. Human
relationships also, for many, are no longer sacred, as evidence by
the appalling number of marital contracts terminated every
year.
Immoral connotations of illicit sexual acts are being
eliminated through the introduction of new "softer" terms.
Fornication is now referred to as "premarital sex," with the
accent on the "pre" rather than on the "marital." Adultery is now
called "extramarital sex," implying an additional experience, like
an extra-professional activity. Homosexuality has gradually been
"softened" from serious perversion through deviation to "gay"
variation.
This "softness" extends to literature and
entertainment. Immoral films are shown to "mature" audiences.
Pornographic books are available in "adult" bookstores. In his
book, WHATEVER BECAME OF SIN? psychiatrist Karl Menninger
perceptively points out that many "sins," once forgiven by
confession of guilt and repentance, today have evolved into
"symptoms" treatable by psychotherapy as illness -- with
responsibility placed on everything and everyone except the guilty
person.
Decline in Church Attendance
The negative influence of the liberal and humanistic theologies
of our time is most evident in Western Europe in the decline in
church attendance. While in America about 45 percent of Christians
attend church on Sunday, in Western European countries church
attendance runs between 2 to 10 percent. In Switzerland, Germany,
and Italy, where I lectured few days ago, I have been told that
church attendance runs at about 5 percent.
Could there be a correlation between the decline in church
attendance, the prevailing skepticism about God, and the
abandonment of the Sabbath? It is significant that in his Pastoral
Letter DIES DOMINI, Pope John Paul II speaks of the Sabbath
commandment as being "a defining and indelible expression of our
relationship with God."7 John Paul acknowledges that
the Sabbath defines our faith by inviting us to worship God as our
Creator, Redeemer, and ultimate Restorer. It is unfortunate that
after speaking so eloquently of the defining function of the
Sabbath for the Christian faith, the Pope takes the liberty to
make Sunday the Biblical Sabbath -- an attempt that lacks both
Biblical and historical support.
Could the faithful observance of the Sabbath have contributed
to prevent the crisis of faith so prevalent in Western Europe
today and gradually reaching the American shores? The answer is
YES. Why? Simply because the Sabbath summons us weekly to remember
what we easily forget, namely, that God is the perfect Creator of
the heaven, the earth, and all the forms of life.
To celebrate the Sabbath means to confess our belief in God as
the perfect Creator. It means to recognize that the existence of
this world itself is an absolute gift from God. George Elliott
eloquently writes that "Against atheism, which denies the
existence of a personal God; against materialism, which denies
that this visible universe has its roots in the unseen; and
against secularism, which denies the need to worship, the Sabbath
is an eternal witness. It symbolically commemorates that creative
power which spoke all things into being, the wisdom which ordered
their adaptations and harmony, and the love which made, as well as
pronounced, all 'very good.' It is set as the perpetual guardian
of man against that spiritual infirmity which has everywhere led
him to a denial of the God who made him, or to the degradation of
that God into a creature made with his own hands."8
The triumph of scientific and rational thinking has resulted in
the tendency to discard the whole concept of the existence of a
supernatural God. A major contributory factor to this shift in
human thinking from monotheism to agnosticism and atheism, has
been the theory of evolution, and its influence on the natural
sciences. The attempt to explain the origin of life and of this
world on a natural and rational basis, has led not only secular
thinkers, but also many professing Christians to reject the
Biblical teaching of a Divine fiat (spoken) creation. The
prominent contemporary question is no longer, "Who is your God?"
but rather, "Is there a God?" For many, especially in Western
Europe, "God is dead," or, if He is alive, He has no direct
involvement in the origin or subsistence of this world.
Why is there such a prevailing skepticism about God being the
Creator of an originally perfect world? Why do many persons today
have greater faith in the theory of spontaneous generation, than
in an original divine and perfect creation? Is it possible that
the widespread abandonment of the seventh-day Sabbath -- the
weekly reminder of God's perfect creation -- has facilitated such
prevailing skepticism, especially in Western Europe? Ellen White
provides an affirmative answer to this question when she writes:
"Had the Sabbath been universally kept, . . . there would never
have been an idolater, an atheist, or an infidel."9 The
statement needs some qualifications, since the mechanical
observance of creation's memorial day does not guarantee per se,
the acceptance of God as Creator. It is possible to go through the
motions of the observance of a day without understanding of, or
commitment to, what is being celebrated. Yet the fact remains that
skepticism can be an outgrowth of forgetfulness.
A person who neglects or rejects the Sabbath, the memorial of
creation, is liable to forget and become skeptical about the God
of creation. Is this not similarly true in human relationships? I
was engaged to be married for four years, which to me seemed like
an eternity, because much of the time my fiance and I were
separated by an ocean. During the prolonged separation I was
tempted to forget and to doubt who my fiance was, and how much she
loved me. How did I overcome my incipient skepticism? I would take
time to read and reread her passionate letters and to look at her
pictures. That helped me to overcome any doubt and to renew my
commitment to her. In a similar fashion the Sabbath provides a
weekly opportunity to overcome any incipient skepticism by
inviting us to "remember" and thus to renew our faith in our
perfect Creator.
During the week as we use and admire the many sophisticated
man-made machines, we are tempted to place our trust in human
achievements and resources. God was well aware of this very real
danger that human beings would lose sight of their Creator and
worship instead human creations. Therefore, in His divine concern
and wisdom, He established the seventh-day Sabbath to safeguard
His creatures from the disaster of self-worship. The abandonment
of the Sabbath has contributed to the removal of this safeguard
and to the spiritual disaster we face today.
The Great Evangelical Disaster
In his book THE GREAT EVANGELICAL DISASTER cited earlier,
Francis Schaeffer sadly acknowledges that the evangelical world
shares the responsibility for the moral breakdown of our
society. He writes: "The last sixty years have given birth to a
moral disaster, and what have we done? Sadly, we must say that the
evangelical world has been part of the disaster. More than this,
the evangelical response itself has been a disaster. Where is the
clear voice speaking to the crucial issues of the day with
distinctively Biblical, Christian answers? With tears we must say
that largely it is not there, and that a large segment of the
evangelical world has become seduced by the world spirit of the
present age. And more than this, we can expect the future to be a
further disaster if the evangelical world does not take a stand
for Biblical truth and morality in the full spectrum of life. For
the evangelical accommodation to the world of our age represents
the removal of the last barrier against the breakdown of our
culture. And with the final removal of this barrier will come
social chaos and the rise of authoritarianism in some form to
restore social order."10
Schaeffer continues challenging Christians not to accommodate
the secular spirit of the world, but to take a Biblical stand on
the crucial issues of the day. He writes: "We need a young
generation and others who will be willing to stand in loving
confrontation, but real confrontation, in contrast to the
mentality of constant accommodation with the current forms of the
world spirit as they surround us today."11
The Feminist Subversion
Schaeffer calls upon Christians to take a Biblical stand
especially against the feminist subversion of the Biblical
teachings regarding marriage, family, divorce, sexual morality,
homosexuality, and role distinctions. The last area deserves
special attention because it affects currently our Adventist
Church in conjunction with the question of women's
ordination. Those of you who have requested my review of the
pivotal chapter of WOMEN IN MINISTRY, -- a symposium produced
mostly by pro-ordination teachers from the SDA theological
seminary -- have noted how the author argues that role
distinctions of male-headship and female-submission are not
divinely ordained at creation, but were introduced after the Fall,
and are limited to the governance of the home, not to the
community of faith.
Can this conclusion be drawn legitimately from the Bible? Are
functional role distinctions between men and women a post-Fall
phenomenon which apply exclusively to the home, and not to the
church? Evangelical thinkers like Francis Schaeffer find this to
be untrue. My study of the Biblical texts have led me to the same
conclusion. Both male-female equality and role distinctions,
properly defined, are part of God's creational design for the
harmonious functioning of humanity. God created the man and the
woman perfectly equal in their moral worth and spiritual status,
but clearly distinct in their biological and functional
roles. Simply stated, in the partnership of two spiritually equal
human beings, man and woman, God created man to function in the
servant headship role of husband/father, and women in the
submissive role of wife/mother. These distinctive roles apply
equally to the home and to the church, because from a Biblical
perspective the Church is an extended spiritual family, often
referred to as "the household of God" (Ephesians 2:19; I
Timothy 3:15; I Peter 4:17; Galatians 6:10).
It is unfortunate that some Adventist scholars and church
leaders fail to recognize this fundamental Biblical teaching
regarding the ontological equality and functional distinctions
between men and women. By contrast, distinguished evangelical
thinkers like C. S. Lewis and Francis Schaeffer recognize and
defend this fundamental Biblical principle. Schaeffer goes as far
as to say that "the idea of equality without distinction" is the
key to understand the feminist subversion of our
time.12
With extreme clarity Schaeffer writes: "The key to understand
extreme feminism centers around the idea of total equality, or
more properly, the idea of equality without distinction. Here
again we must have a balance. The Bible does not teach the
inequality of men and women. Each person, man or woman, stands
equally before God as a person created in his image, and at the
same time as a sinner in need of salvation. And because of this,
each person, whether male or female, has at the same time both
infinite equality or worth before God and one another, and a total
equality of need for Christ as Savior. But at the same time, this
equality is not an equality of monolithic uniformity or 'sameness'
between men and women. It is an equality which preserves the
fundamental differences between the sexes and which allows for the
realization and fulfillment of these
differences."13
Schaeffer continues noting that "we must affirm two things
simultaneously: because men and women are both created in the
image of God there is a common equality which has enormous
implications for all life; and because men and women are both
created with distinctions as complementary expressions of the
image of God, this has enormous implications for all life -- in
the family, in the church, and in the society as a
whole."14
The feminist movement which is so pervasive even in some
evangelical churches, rejects the biblical teaching of equality
and distinctiveness in expressing the image of God. Instead it
promotes what Schaeffer rightly describes as "equality without
distinction." "In the end," writes Schaeffer, "equality without
distinction is destructive to both men and women because it does
not take into account their true identity and their distinctives
as well as the commonalities that are bound in what it means to be
a man and a woman."15
The denial of role distinctions, which is gaining ground even
in the Seventh-day Adventist Church as attested by WOMEN IN
MINISTRY, can have tragic consequences for human life and
society. With almost "prophetic" insight Schaeffer states: "If we
accept the idea of equality without distinctions, we logically
must accept the ideas of abortion and homosexuality. For if there
are no significant distinctions between men and women, then
certainly we cannot condemn homosexual relationships. And if there
are no significant distinctions, this fiction can be maintained
only by the use of abortion-on-demand as a means of coping with
the most profound evidence that distinctions really
exist."16
The validity of Schaeffer's statement is attested by the
ordination of homosexuals in those churches that in recent times
have ordained women as pastors or priests. The rationale for this
action is not difficult to comprehend. If women can be ordained to
serve in the headship role of pastors because allegedly the
Biblical functional distinctions do not matter, then homosexuals
can also be ordained as pastors because allegedly the Biblical
sexual distinctions also do not matter.
In our own SDA Church, homosexuals are gaining greater
acceptance. In Adventist forums on the Internet, "Adventist"
homosexuals try to defend Biblically the legitimacy of their
life-style. Their senseless arguments cause distress and
embarrassment to Biblically committed Adventists. An Adventist
sister who is a medical doctor, has been urging me repeatedly to
research and write on the Biblical teaching regarding
homosexuality, because in her own Adventist Church homosexuals
have formed their own Sabbath School and publish a paper which she
has sent to me. God willing, I plan to research and prepare a
special END TIME ISSUES NEWSLETTER on this topic, because it is an
end time issue that we can no longer ignore.
Conclusion
This newsletter began by reporting and examining the crisis of
faith especially present in some Western European countries, but
it ended by looking at the feminist subversion of such Biblical
teachings as role distinctions that affect us in our home
front. Perhaps this serves to remind us that, after all, the
crisis of faith is a widespread phenomenon that is present in
different forms everywhere. May God gives us the courage, wisdom,
and grace to stand in courageous and loving confrontation against
the mentality of constant accommodation with the secular forms of
our society. This is our Christian calling to live in this world
without being squeezed into its mold.
NOTES
1. David B. Barrett, WORLD CHRISTIAN ENCYCLOPEDIA
(Oxford University Press, 1982), p. 4.
2. Francis A. Schaeffer, THE GREAT EVANGELICAL
DISASTER (Wheaton, Illinois, 1995), p. 29.
3. Ibid., p. 35.
4. Rudolf Karl Bultmann, "NT and Mythology," in KERYGMA AND MYTH, ed. Hans. Werner Bartsch (London, 1961), vol. 1, p. 42.
5. Schaeffer (note 2), p. 119.
6. Cited by Leslie K. Tarr, "The Incredible State of Canada's Largest Protestant Denomination," CHRISTIANITY TODAY (February 19, 1982), p. 28.
7. DIES DOMINI, paragraph 13.
8. George Elliot, THE ABIDING SABBATH (New York 1884), pp. 17-18.
9. Ellen White, THE GREAT CONTROVERSY (Mountain View, California, 1950), p. 438.
10. Schaeffer (note 2), p. 141.
11. Ibid., p. 150.
12. Ibid., p. 134.
13. Ibid., p. 135.
14. Ibid.
15. Ibid., p. 136.
16. Ibid.
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