Ecumenical Winds: Back to Rome
Paul Wilson
Table of Contents
Ecumenical Winds: Back to Rome
Strong ecumenical winds have been blowing in Christendom for the past few years. There is an eagerness for solidarity among the professions of Christianity. Allied with this desire for union is an increase in ritualism; and this is not an unusual development, for when faith in Christ is at a low ebb, ritualism, or any outward form and ceremony which lacks inward reality, steps into the vacuum. Something to be seen or touched becomes quite real in the absence of vital connection with Christ.
The brazen serpent was ordained of God in the day when the Israelites sinned and were dying from serpents' bites. It was a type of Christ lifted up on the cross for sin; but when that piece of brass had served its day, then the Israelites worshiped it until Hezekiah broke it in pieces (2 Kings 18:4).
Another thing is growing apace today, and that is atheism. It is on the increase in this land where the coinage of the realm says, "In God we trust." The rights of atheists are zealously guarded lest they inadvertently become captive audiences and hear a portion from the Word of God or a prayer to God.
When Pope John XXIII was installed in the Roman Church, he was hailed as a broadminded man who was much interested in seeing Christendom united. Instead of speaking of Protestants as heretics, as had been common for many centuries, he began to refer to them as "our separated brethren." There was, however, a long-entrenched body of ecclesiastics surrounding the Pope, known as the Curia. They were generally old men, mostly Italians by birth, who guarded the canon law and all church functions as though they were the Curia's private preserve. These men opposed any opening or lifting of the airtight embargo on any accommodation to Protestants, or to the Orthodox churches of the East, which would make any rapprochement easier for non-Catholics. But John XXIII soon let it be known that he was Pope, and accordingly called for the Vatican Council in 1962. Before the second session of this Council could convene, Pope John died; and Pope Paul VI succeeded him.
Paul's succession was also hailed by the great leaders of Protestant ecumenicalism, for he promised to continue the work of John, and called for the second session of the Council to meet in 1963. Despite the kind words of Paul VI and the stronger assurances from Protestant leaders that John began the work which Paul would complete, the results of the second session of Vatican II were a disappointment to ecumenicalists both inside and outside of Rome. Paul was not John, and his leadership flagged; the end of the second session had very little to show for its efforts. It seems evident that the Curia won the day, and some Roman leaders have even expressed doubt that a third session will ever be held.
Of the 17 agenda topics at the second session of the Council, only two were acted on. One of them was for parts of the mass to be said in the vernacular of the people instead of in Latin. This change was authorized. Another on Roman censorship was largely side-stepped, although it was acted on after a fashion.
John was a gregarious man who liked people, and he was undoubtedly the most popular Pope within memory—some have gone so far as to say "ever." But Paul's background was entirely different; he spent years in the machinery of the Church and is an organization man. He will try to accomplish his wishes through suasion in the ordinary channels. What will be the outcome of this cannot be foreseen. But to us, one thing seems apparent: the Protestant and Orthodox road back to Rome will not be as easy as was anticipated two years ago. That these other groups are bent on going to Rome in the end, is more clearly evident. In the end, however, it will be they who do the going, not Rome; and they will go on Rome's terms. All the bright prospects of an easy trek back may as well be forgotten. The early prospects of an easy ingress have, however, whetted the appetite of many leaders on both sides of the ecclesiastical fence, but especially so for the Protestant leaders of the Councils of Churches. A remark from The Wall Street Journal, October 6, 1962 stresses the feeling of urgency in union thus: "Confronted with a reign of Atheism from East Berlin all the way to Shanghai, what believer in God would fail to see the powerful response that Christian unity would make?" Many religious leaders in this often-called "post Christian era" feel that survival depends on unity, although such reasonings leave God out of consideration. This comment also overlooks the ever-increasing hold that infidelity, agnosticism, and atheism are having in places heretofore noted for their adherence to Christianity.
The second session of the Vatican Council was scarcely over when Pope Paul announced his pilgrimage to the Middle-east. This would take the minds of those who were disappointed at the Council's lack of accomplishments off of such disappointment. It also focused attention on the Pope who would be at the center of the pilgrimage. This pilgrimage gave Pope Paul an opportunity to visit shrines in Palestine and Jordan, and to emphasize the fact that Christianity and Mohammedanism have their roots in Judaism, and so to plead for peace in all places.
Doubtless, Pope Paul was preoccupied with the Greek Orthodox Church in his pilgrimage. This large body is closely akin to the Roman Church in history, doctrine, canonical law, and in varied aspects of Christianity. In the early days of Christianity, bishops were merely overseers. They were numerous in the local assemblies. They helped to guide local assemblies arid individuals. They were not gifts like teachers and evangelists, but may have had an aptitude to teach the Scriptures. But the idea of a bishop over a see, or diocese, is unscriptural. The authority and high rank of bishops came in at a later date. Then there was a long struggle as to whether or not the bishop at Rome was superior to the others who wangled such titles in other places. At one time the bishops at Alexandria and Constantinople ranked equally with the one at Rome. It was the pretension that the bishop of Rome was Christ's vice-gerent on earth that caused much trouble.
Even today the Orthodox Patriarch Athenagoras is only in charge of his own see, while Orthodoxy has a number of other Patriarchs on equal standing with him. He cannot speak for the whole Eastern Orthodoxy as the Pope does for Romanism. He is spoken of as "the first among equals." How Romanism and Orthodoxy can ever join hands is not clear, for Romanism would insist on general recognition of the Pope as head of and superior to all others, and not merely as preeminent among equals. But Athenagoras is bent on taking Orthodoxy back to Rome. We will quote a few lines from a Newsweek issued in January: "Though he is 'first among equals.' Athenagoras is but one of five Orthodox Patriarchs. Nevertheless, the 900-year-old history of relations between Rome and Constantinople clearly has entered a new era. The next step? 'Rome,' said Athenagoras. 'We are going to Rome.' "
The Pope aided the feeling of ecumenical good will, for he took opportunity to call for unity, and spoke of the ancient churches of the East; but for all his slanted remarks toward the Orthodox churches, he let slip (perhaps with forethought) remarks about the Roman Christ and called Roman Catholicism "the one church of Christ." The Pontiff also must have had a carefully laid plan to emphasize some of the points on which Orthodox churches and Rome have divergent views. He took occasion to stop at the tiny Galilean church called "The Primacy of Peter," where according to Roman tradition the Lord Jesus stood when He said to Peter, "Feed My sheep"; they claim that He thus indicated that Peter was the head of the apostles. This was clever usage of a spot to remind all that Peter was foremost, and that here was Peter's successor. This is helping to prepare the Orthodox for bowing to the Pope as supreme. The Orthodox claim descent from the Apostle Andrew. (We are well aware of the shallowness of these claims and counterclaims, and both groups have little place for the Apostle Paul from whom the doctrine of true Christianity came as inspired utterances.)
Orthodoxy never acknowledged Rome's claims for Mary—the Immaculate Conception (so-called)—her bodily assumption into heaven (absolutely without a word of Scriptural support)—but the Pontiff made remarks at Nazareth about their devotion to Mary. He referred to her as "Mary most holy," and said, "We offer our homage to her who is full of grace, the immaculate, ever virginal Mother of Christ, the Mother therefore of God, and our Mother, whose body and soul were taken up into heaven, our most blessed queen, the model of the church, and the source of our hope... an example of human perfection in whom the world may securely place its trust." New York Times, Jan. 6, 1964, p. 12. This is serious heresy, bordering on blasphemy; and it is truly derogatory to the supreme glory of Christ. He only was perfect in manhood. He only went back to heaven—to the Father. He only is the One whom we or the world may trust. Mary is not a queen on earth or in heaven. This reminds us of the earthly people who worshiped "the queen of heaven" to their ruin. Mary was only mother of the humanity of Christ, and is in no sense "the Mother of God." She was a sinner, and not "immaculate." She said so herself when she said, "My spirit bath rejoiced in God my Savior." She needed a Savior, and the Lord Jesus was that for her. It is flagrant and arrant folly to offer devotion to her. How the heart of man likes to worship someone other than God. The Apostle John had to be rebuked by an angel for an attempt to worship him. John was told, "Worship God." Now it is true that "all men should honor the Son, even as they honor the Father," but to the Father and the Son only are worship to be given.
When Christianity came into conflict with pagan idolatry in the early years, little progress was made by ecclesiastical pretension until worldly minded, and self-seeking churchmen devised a way to introduce Mary as a female goddess into pagan worship. All pagans had female deities, and the stratagem worked very successfully.
The Council of Ephesus in the year 431 was the first to authorize the false expression, "Mother of God." The worship of Mary soon swept what was left of pagan Europe. Within a few years eight of Europe's finest idol temples which had been consecrated to various female deities, were changed to temples to Mary: the temple of Minerva at Syracuse; the temples of Venus and of Saturn at Messina; the temple of Erycin a on Mount Eryx; the temple of Phalaris at Agrigenturn; the temple of Vulcan near Mount Etna; the Pantheon at Cantania—also the temple of Ceres in the same town; and the Sepulcher of Stesichore. Thus Christ was overwhelmed by the Roman Church of that day, by the use of heathenism.
What has not been done in the name of Christianity? Even the epochs of the heathen feasts were often retained, only the names changed. It may be interesting to note that the statue of Peter at Rome was formerly a statue of Jupiter Olympius. A thunderbolt was withdrawn from it, and keys put in its place. And favored Protestantism is being made ready to go back into Rome's embrace.
It seems that Rome's present plan is to talk reunion part of the time, and at other times to speak of all coming "back to the Father's house of Rome." Paul VI spoke of only a few theological points separating Orthodoxy and Rome. But by proposing an easy way back, and then backing away and speaking of Rome's never-to-be-changed doctrines, the appetite is whetted for reunion, while at the same time Protestants and Orthodox are being prepared for what they must accept.
It seems evident that Paul VI is a trusted son of the church, who would like to unite Christendom under his banner, but he himself acts like a stalwart of Roman theology who will be firm in seeing that all will come to Rome. But it also seems that if the present effort toward getting the Orthodox bodies to return is successful, then it would only be a matter of time until the Church of England and other Protestant bodies would join in a race to see who could get into Babylon first. It just needs a starter.
Ecumenical Winds: Back to Rome
With modernism running rampant through Protestant bodies, and true faith in God largely discarded, there will soon be nothing left to stand for. If religion is without God and without Christ (save in name), everything vital is gone. But for many people, any religion will do. Cain had his religion, although his religious works were "evil" (1 John 3:12). The pagans had lots of religion; millions did obeisance to it, and died in their sins.
Christendom is running down a steep place to destruction, as did the demon-possessed swine (Mark 5:13). But "God is not mocked" (Gal. 6:7). Christendom is giving up the love of the truth, that they might be saved, and God in His righteous government is going to allow Satan to deceive them with a lie. "For the mystery of iniquity doth already work: only He who now letteth [hindereth] will let [hinder] until He be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thess. 2:7-12.
The warm embrace and the kiss of love between Pope Paul and Orthodox Patriarch Athenagoras may seem to many a prelude to a new and greater day for Christendom, but we believe it is a forerunner of the great apostasy. Christendom will in the end be a great caldron. At present, according to God's sure word, it is a "great house" with vessels to dishonor mixed together with vessels for God's glory.
The call of God is now distinct and sounds like a clarion. "If a man therefore separate himself from these [the vessels to dishonor] ['in separating himself from them' (J.N.D. Trans.) ] he shall be a vessel unto honor, sanctified and meet for the master's use." God calls every true child of His to walk in absolute separation from the abounding of evil. No excuse such as, "I can do more good there," will be a satisfactory reply to the One who has called us to separation. (Read 2 Tim. 2.) And as the great mixture of Babylon the Great is about to appear on the horizon, He calls, "Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. 18:4.
There is at work within the Roman Church an effort to make their laity conscious of a desire for return of Protestants and other groups to the Roman enclosure. This was exhibited in recent years, and again this year in January, when the parishioners were called upon to pray for such union. The plea went out under the name of the "Chair of Unity Octave," dated January 12, 1964. It was prefaced by reference to Pope John's example and Pope Paul's encouragement. For eight days Catholics were to join in prayer for
"The union of all Christians in the one true faith and in the Church.
"The return of separated Eastern Christians to Communion with the Holy See.
"The reconciliation of Anglicans with the Holy See. "The reconciliation of European Protestants with the Holy See.
"That American Christians become one in union with the chair of Peter.
"The restoration of lapsed Catholics to the sacramental life of the Church.
"That the Jewish people come into their inheritance in Jesus Christ.
"The missionary extension of Christ's kingdom throughout the world."
Many Protestants laud these steps as a good omen and can agree with Patriarch Athenagoras that "The ice has been broken," and, "Soon a new era will begin in the history of
Christendom."—Time, Jan. 10, 1964. Dr. Eugene Carson Blake, the head man of the lately formed United Presbyterian Church, and a leader in the National Council of Churches, said after Pope Paul announced his pilgrimage: "This is an illustration of changes both great and small within the Roman Catholic Church."—U.S. News & World Report, Dec. 16, 1963.
It will be noted from the call to prayer of the Chair of Unity Octave that these calls for prayers are for return to the one Church, the one true faith, the See of Peter, the Holy See, etc. This also shows Rome's specific primary interest in the Eastern Orthodox bodies which are more closely akin to Rome. The Church of England also rates high in their interest. The high church of that body is not far removed from Rome's ways. Also the Protestant groups in Europe are more ecumenical-minded than Protestants in other parts of the world. There has been increasing rapport between the contestants in that area, amounting to a big step toward Protestant return to Rome.
The Lord Jesus said to some in the day when He was on earth, "How is it that ye do not discern this time?" (Luke 12:56). How does it happen that with luke-warmness being the general state of Christians, and the great profession being marked by only "a form of godliness," while its power is denied and rejected, and while infidelity, atheism, and materialism stalk the land, how is it that so many Christians are blind to the imminence of the end of this age? Any day the Lord may call true believers home, and then unprepared, unsaved profession will rush headlong into the grand climax of Babylon the Great. That will be followed by the overthrow of even the semblance of Christianity; and then the basest forms of idolatry will take over.
When the Lord was here, the unclean spirit of idolatry had gone out of Israel (Matt. 12:43); they were not then idolaters. Later Paganism was outwardly cleansed of open idolatry (Luke 11:24). But in the end of this age the unclean spirit of idolatry will return, and the latter end will be worse than the former in both apostate Israel (Matt. 12:45) and apostate Christendom (Luke 11:26). These evils are on the way, and are already casting long shadows across the landscape.
One of the prayers which Catholics were called on to make during the month of January connected with the Chair of Unity Octave was that the Jewish people might come into their inheritance in Jesus Christ. Of late there has been considerable preoccupation with the Jewish people by the Catholics. The effort is under the direction of Augustin Cardinal Bea, who also heads the efforts for the return of "separated brethren" to the Roman Fold. One of the "schemata" of Vatican Council II was to pave the way for better relations with Jews. This is one of the agenda topics which was not acted on. The Protestant National Council of Churches is also interested in such a movement and is using material prepared by Jewish organizations in some council church material. It is claimed that some religious activities and sayings concerning the crucifixion of the Lord Jesus promote, if not create, anti-semitism. At this point we aver that teaching the truth as it is found in the Scriptures will not produce any anti-semitism, but the very reverse of it.
Perhaps the growing trend for religious fraternity can be best expressed by an excerpt from the Los Angeles B'nai B'rith Messenger, March 20, 1964, titled, "Stronger Interfaith Action Is The Trend": "An enormous new shift in inter-religious relationships is under way across the United States, according to Rabbi Balfour Brickner, director of the Commission on Interfaith Activities of the Union of American Hebrew Congregations." Further down he said, "Pope John XXIII 'opened many symbolic windows-and doors-and this brought in the Catholic Church, which until then felt it had to stay outside inter-religious relationships.' " This, he said, "has galvanized Catholics, Protestants and Jews to meet together."
Some remarks in the Chicago Maroon from the University of Chicago, under date of February 14, 1964, add a little more to the sweeping trends. Dr. Howard Schomer, President of the Chicago Theological Seminary, said that "As a result of the recent series of conversations between the Roman Catholic and Protestant churches, Christianity is entering into one of the greatest chapters in the whole of church history." The religious doctor who thus appraised the present situation is a man who should be able to form an opinion of what he sees. He was a Delegate-Observer at the last session of the Vatican Council. He also participated in three sessions of the Protestant World Council of Churches. To human observation, Christendom is on the verge of something great, and so it will be proclaimed when it is realized. But God's word in Revelation 17 and 18 gives its fallen, debased, and corrupt character before Him who does not judge as man does. After the true believers have been taken from this world to be with Christ, the great ecumenical body will boast of its greatness, grandeur, wealth, and power, only to be spewed out of Christ's mouth as something most hateful and noxious to Him.
Fellow believers, let us read the Word of God diligently and so keep a clear perspective of what Christendom is before God and where it is going in the end. Beware of being caught by the "smooth words and fair speeches" of the great crop of false prophets abroad in the world. We may be like the prophet of old of whom the king said, "I hate him for he always prophesies evil of me." May we by faith be able to sing with the poet:
"Should we to gain the world's applause,
Or to escape its harmless frown,
Refuse to countenance Thy cause,
And make Thy people's lot our own,
What shame would fill us in that day,
When Thou Thy glory wilt display.
"No, let the world cast out our name,
And vile account us if it will;
If to confess our Lord be shame,
Oh, then would we be viler still;
For Thee, O Lord, we all resign,
Content that Thou dost call us Thine."
Pope John XXIII took an unusual step before he died, and ordered two words stricken from Catholic remarks about Jews; the two words were "perfidious Jews." It is hard to see what those words added or detracted from the message in Catholic churches, but they were a source of constant irritation to the Jews. These two groups, slowly to be sure, are moving closer to rapprochement. Liberal Protestantism is also moving in the same direction. Many Protestant publications are eloquently advocating better common understanding between them and the Jews, and some of the challenges we have seen link Christian and Jewish celebrations together would in our judgment be rejected by many Jews; for instance, the six-pointed "Star of David" is not to be compared with the cross, nor are Thanksgiving day and the Jewish feast of Succoth the same.
Many of the charges against Christians and true Christianity are unwisely made. To refer to Jews as "killers of God" is foreign to any scriptural expression or thought. To cite the travesty of Christ's death in the Passion Play of Oberammergau as a picture of true Christianity is untrue and unfaithful to the faithful Word. No warrant for such parody is found within the covers of divine inspiration. Much that passes for Christianity is but an imposture.
A proposal by a Rabbi, under the title line of "A NEW LOOK AT JESUS," in the March issue of Eternity Magazine, may indicate Reformed Judaism's willingness to examine Jesus as a Jew and a teacher; but the same old intractable rejection of Him who came according to their own prophet as "meek and lowly" and "riding on an ass," is as unequivocally true today as before. It may be correct, as the Rabbi says, "Reform Judaism has broadened its relations with organized Christianity." But he also says: "Needless to say, Jews never can and never will accept Jesus as the Messiah or as the Son of God." That this is a true account of a major portion of Judaism today can scarcely be denied, but their own prophets have plainly foretold that they will yet do this very thing. Zechariah describes the soul-searching that the Jews will pass through with great sorrow of heart and true repentance when Jesus does return for their deliverance. They are still "beloved for the fathers' sakes"; and a remnant of them will be brought to own their guilt and say in truth, "Lo, this is our God; we have waited for Him, and He will save us: this is the LORD [Jehovah]; we have waited for Him, we will be glad and rejoice in His salvation." Isa. 25:9. But for the present, "blindness in part [not in whole] is happened to Israel, until the fullness of the Gentiles be come in." Rom. 11:25.
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