DESIGN FOR EUROPE 
DID JESUS NEED TO DIE? 
CALLED BY NAME 
4 
THE TRAVAIL 
OF 
HIS SOUL 
By A. J. Raitt 
The Saviour bled on Calvary's tree 
Sin's power to bind and men to free; 
And in the lives He thus made whole, 
He saw the travail of His soul, 
And He was satisfied. 
Not only when on yonder strand 
His ransomed ones triumphant stand, 
Will Jesus' heart within Him glow, 
His cup of joy and love o'erflow, 
And He be satisfied: 
But here and now, when sinners turn 
To God, and every evil spurn, 
Confessing only Jesus' love, 
And seeking rest in heaven above, 
Is Jesus satisfied. 
THE BIBLE 
AND 
A Family Journal of Christian Living. Dedi-
cated to the proclamation of the Everlasting 
Gospel. Presenting the Bible as the Word of 
God and Jesus Christ as our All-Sufficient 
Saviour and Coming King. 
W. LESLIE EMMERSON 
ASSISTANT EDITOR 
ART DIRECTOR �
C. M. HUBERT COWEN 
CIRCULATION MANAGER 
 J. H. CRAVEN 
CONTENTS 
EDITORIAL 
GENERAL ARTICLES 
Why Was Jesus Crucified? 
�
J. R. Lewis 
Keynotes of the Christian Faith.-3 
Did Jesus Need to Die? 
�
J. A. McMillan 
Finished to Begin �
 R. T. Bolton 
How I Discovered the Advent Hope � L. C. Lee 
Heroes of the Reformation.-5 
The Challenge of Martin Luther . . . Charlotte Hastings 14 
Which is "The Day"? . . ...... Dr. F. C. Shone 16 
The Vatican Council and Church Unity.-5 
The End of the Beginning � B. B. Beach, PH.D. 18 
Called by Name �
 Mary J. Vine 20 
Will Rome Change?-4 
Counterfeit Forgiveness 
REGULAR FEATURES 
Great Texts of the Bible �
 S. G. Hyde 27 
Children's Pages �
 32 
Mirror of Our Time �
 35 
POEM 
The Travail of His Soul �
 A. J. Raitt 
2 
Corer Picture: "Spring Flowers" 
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VOLUME 79 �
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APRIL, 1963 �
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This Month . 
UNDOUBTEDLY t h e greatest 
political sensation of recent times 
was the collapse of the Common 
Market negotiations in Brussels. Our 
editorial discusses this and the 
prophetic significance of the rival 
"designs for Europe."—Page 4. 
At this time in the Christian year 
our thoughts turn again to the cross 
and its meaning for each one indi-
vidually and for the world. J. R. 
Lewis asks and answers the question. 
"Why Was Jesus Crucified?" (page 
7), while J. A. McMillan considers 
the related question, "Did Jesus 
Need to Die?"—Page 8. 
In his article, "Finished to Begin," 
R. T. Bolton also writes on the 
Easter theme, showing that when 
Christ ended His work on earth He 
returned to heaven there to continue 
His mediatorial work.—Page 10. 
Jesus triumphantly returned to 
heaven after accomplishing the pur-
pose of His first advent. But the 
Bible declares that one day He will 
come back to deal finally with sin 
and establish His everlasting king-
dom on earth. See L. C. Lee's article, 
"How I Discovered the Advent 
Hope."—Page 12. 
Visiting the scenes of the great 
Reformation movement in Germany, 
Charlotte Hastings presents "The 
Challenge of Martin Luther."—Page 
14. 
Which is "the day which the Lord 
bath made," referred to by the 
Psalmist? Dr. F. C. Shone examines 
this much-misunderstood text.—Page 
16. 
In this issue Dr. B. B. Beach ends 
his on-the-spot report of the first 
session of Vatican Council II. See 
his article, "The End of the Begin-
ning."—Page 18. 
From the Easter story Mary J. 
Vine also draws an encouraging 
message in her article "Called by 
Name."—Page 21. 
Once again Ernest Cox asks the 
question, "Will Rome Change?" this 
time in connection with the "Coun-
terfeit Forgiveness" she offers.—
Page 22. 
Our "Great Text" this month is, 
"He is not here: for He is risen.-
-Page 27. 
Be sure to let the children read 
their special pages, 32-34. 
EDITOR 
RAYMOND D. VINE 
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Design for Europe 
7 
8 
10 
12 
Ernest Cox 22 
CURRENT EVENTS 
IN THE 
LIGHT OF 
THE BIBLE . . . 
By 
The 
Editor 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
THE TIMES 
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".-". 
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...-•'. 
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Design 
for EUROPE 
T
HE first reactions to President de 
Gaulle's veto of British entrance into 
the Common Market gave the im-
pression that the cause of European Union 
was doomed, that the unity of the West-
ern world had suffered a shattering blow, 
and that the only power which would get 
any satisfaction out of the impasse was 
Russia. 
Now that the first wave of alarm has 
spent itself it is possible to attempt a 
calmer appraisal of recent events and 
their probable effect on Europe, the West, 
and the world. 
To begin with, this is by no means the 
end of the conception of United Europe. 
West German Vice-Chancellor Ludwig 
Erhard, may have hastily declared 
that the Common Market is no longer "a 
living thing," but he knows perfectly 
It was General de Gaulle's insistence on his "design for Europe" 
which, a few weeks ago, brought the Common Market talks to a 
sudden halt. 
well that its vitality is not likely to be permanently diminished 
by what has happened. It may be, as Mr. Macmillan has said, 
"the end of a chapter" but it is not "the end of a volume." 
If General de Gaulle has put "the brake on Europe," it is 
only to keep it a European association and to prevent it becoming 
a vague geographical grouping of "eleven and then thirteen, and 
then perhaps eighteen" nations which "would no longer resemble 
. . . the one which the Six built." 
In the second place, the comparison of de Gaulle with Hitler, 
Napoleon, and Charlemagne, and the derisive description of the 
French president by Lord Gladwin as "King of Europe," is the 
height of exaggeration. General de Gaulle has no intention of 
adding one more to the long list of European dictators. 
"We shall delude ourselves," asserts Walter Lippmann in 
the New York Herald Tribune, "if we regard the general as a 
relic of the past, say as an imitation of Napoleon. For however 
irritating he may be, General de Gaulle is not and never has been 
a fool, and though his roots are deep in the past, again and 
again it has been shown that he is endued with second sight 
about the future." 
Actually, he has all the time opposed a tight federation of 
Europe, such as is favoured by the Benelux countries, and made 
(Above).—Mr. Macmillan's meeting with Pres-
ident Kennedy at Nassau convinced de Gaulle 
that Britain was "not ready" to enter Europe. 
(Below).—The British Prime minister sees 
the Pope soon after the breakdown of 
negotiations. 
very clear his desire for a "Europe of States," that is to say, an 
association of separate and sovereign powers, working together 
for their common good and in friendly relation with the rest of 
the world. If he desires France to be the leading power in this 
association of sovereign states, he is wanting no more than the 
"Anglo-Saxons," America and Britain, and being a Continental 
power he feels he has more right to the position. Mr. Sandys 
goes much too far when he accuses de Gaulle of being a "mis-
guided man" who "seems to think France is Europe and that he 
is France." 
It is equally untrue to say that General de Gaulle is intent on 
building in Europe a "third force" which would be neutral so 
far as East and West are concerned, and that he might even seek 
to "reorientate" European policy "toward Russia and away from 
the United States." 
Because he believes that Russia is primarily "a white race of 
Europe," linked unnaturally at present with "the yellow multi-
tudes of China," he is less pessimistic than Americans about the 
possibility of an accommodation with Russia, but whatever future 
relations may become possible with Eastern Europe, Western 
Europe, in his view, will always be closely associated with 
America. What President de Gaulle wants to do, says Herve 
Alphand, French Ambassador in Washington, is "to create a 
strong Europe. . . . This strong Europe will remain the friend and 
ally of the United States so that it will be a third force in a way, 
but a third force allied and completely friendly to the United 
States." 
Fourthly, it is not true that de Gaulle wishes permanently 
to exclude Britain from Europe. His argument is simply that, by 
virtue of its geography, its history, and its present alignments, 
Britain is "not ready" yet to play its full part in a European union. 
The long negotiations so far, he contends, have shown that Bri-
tain only wants to be just sufficiently European to get onto the 
economic bandwagon. And if Britain can only with difficulty 
adjust herself to the economic rules of the "club," what will 
happen when they begin to discuss the political rules ? The 
Guardian expressed de Gaulle's own fears when it said, "In the 
last resort Britain is an Atlantic power before she is a European 
one." 
At the same time the French President holds out the possi-
bility that "one day England might manage to transform herself 
sufficiently to become part of the European community, without 
restriction, without reserve and preference for anything whatso-
ever; and in this case the Six would open the door to her and 
France would raise no obstacle." 
From all this it is evident that what President de Gaulle wants 
to see, and what he is prepared to stand for alone, if necessary, 
is a Europe run by Europeans and not a mere appendage of "a 
colossal Atlantic Community under American dependence and 
direction." The President believes, moreover, that when the furor 
against him has died down, the "Five" will be glad for the stand 
he has taken and will support him in his aim of achieving an 
independent, while at the same time interdependent, Europe. 
With this end in view, General de Gaulle is already making 
himself "very friendly" with Spain, and before long, in spite of 
the Belgian socialists, we may find Spain admitted as a full mem-
ber of the European union. It has indeed been reported that high 
For eighteen months, Mr. Heath had negotiated 
patiently for Britain's entry into Europe. 
Spanish statesmen have put entry into the Common 
Market "the nation's_ top priority of 1963." Portugal 
will probably follow and, according to the journal 
America, Ireland is prepared to "go all the way, 
giving up as much of her sovereignty as may be 
necessary" to secure entry into United Europe. 
Far, therefore, from de Gaulle's action threaten-
ing the existence of European Union, he is making 
certain that it will eventually come to fruition, and 
that when it does it will be master of its destiny. 
The student of Bible prophecy cannot but be deeply 
concerned at this significant trend of events in the 
Western world, for in one of the great prophecies 
of the Old Testament and two others in the New 
Testament, this very development is set forth as one 
of the most important "signs" of the last days. 
In the basic panoramic prophecy of Daniel two, 
The cementing of Franco-German relations is undoubt-
edly a great step toward the building of a United 
Europe. 
speaking of the broken fragments of the old Roman 
Empire which constitute the nations of Western Eur-
ope today, the prophet declared, "They shall not 
cleave one to another." That is to say, no monolithic 
empire like ancient Rome would ever again be set 
up in Europe. Charlemagne, Charles V, Louis XIV, 
Napoleon, Kaiser Wilhelm, and Hitler in turn set 
out to reverse the divine dictum, but the seven words 
of Daniel two defeated them all, and they would 
defeat General de Gaulle if he tried to dominate 
post-war Europe. 
In the prophecy of Revelation seventeen, however, 
it is indicated that in the very last days of earth's 
history the "ten" nations which stemmed from the 
old empire would come "to one mind." Rev. 17:13. 
They will not be joined together in another Europe-
wide empire; they will not even become a federated 
"United States of Europe," as the Americans would 
like to see. No, Europe will remain a "Europe of 
States," to use President de Gaulle's own phrase, but 
instead of quarrelling with each other as they have 
done almost continually since the fourth century of 
the Christian era, they will come to a "common mind" 
for mutual protection and prosperity. And the signi-
ficance of the recent Franco-German pact of friend-
ship is that the two principal contenders for power 
in Europe have publicly declared their intention to 
bury the hatchet for ever! 
From Revelation sixteen we learn further that the 
united sovereign states of Europe will take their 
place as one of four separate and independent group-
ings of nations which will occupy the world stage in 
the final crisis. (Rev. 16:12-14.) We cannot here go 
into a full exposition of the "Big Four" of last-day 
Bible prophecy; it is only necessary to point out that 
two of the four, "the false prophet" (which is iden-
tical with the lamb-like beast of Revelation 13:11-18) 
and "the beast" represent respectively the United 
States of America and the nations of the Roman earth, 
or Western Europe. It would seem, therefore, that 
President de Gaulle is fulfilling prophecy in making 
sure that Europe will be independent, as well as 
united, when it comes to play its part in the final 
drama of history. 
There is, however, another important development 
brought to view in these prophecies which we must 
not overlook. In the latter part of Revelation 17:13 
we are told that in order to secure spiritual reinforce-
ment for their union, the nations of Western Europe 
will "give their power and strength" into the hands 
of the dominant religious force in the territory of 
"the beast," that is, the Papacy. 
We know that five of the present Six are Roman 
Catholic countries and erstwhile Protestant Holland 
is steadily moving in that direction. If Roman Catho-
lic Spain, Portugal, and perhaps Ireland were added, 
the association would indeed be overwhelmingly 
weighted in support of Roman Catholic policies. It is 
little wonder, therefore, that through all the nego-
tiations toward European unity, the Papacy has made 
no secret of its profound interest. And it is significant 
also that within a few days of the present breakdown, 
Prime Minister Macmillan, with Mr. Heath, paid his 
second visit to the Pope—the first was in November, 
1960—and President Kennedy has indicated that he 
will seek an audience—his third—with the Pope when 
he visits Italy in the not distant future. 
The Protestant churches in this country have good 
reason for being anxious about the consequences of 
Britain's association with a United Europe in which 
she might well be religiously in a minority of one! 
And their concern is justifiably increased by the reali-
zation that, after 1966, the power of veto which 
France is now exercising, will be abolished, and that 
then she could be outvoted on any issue by a simple 
majority. 
(Continued on page 25.) 
6 
WHY 
WAS 
JESUS 
CRUCIFIED ? 
Why did it happen ? 
By J. R. LEWIS 
C
RUCIFY Him," howled the 
mob, and again in shrieking 
crescendo, "Crucify Him! Cru-
cify Him!" And the judge, shrinking 
back from the hot-breathed fury of 
the demand, ordered his Prisoner to 
be delivered to be crucified. 
Thus Jesus, the Founder of Chris-
tianity was dragged through the 
streets with His cross; was spiked 
through the tender palms; was hung 
to parch beneath the noonday sun, 
convulsed, with every nerve a fibre 
of flame; until, His heart burst and 
broken, He died. "Father, forgive 
them ; for they know not what they 
do," were His dying words. 
Why was our Lord so treated ; 
why was He executed as a common 
criminal? There are so many today 
who live in apathetic ignorance of 
our Lord's existence and presence, that 
it is hard to believe that in His own 
day, Jesus was hated with venom 
and spleen; the very mention of His 
name in some circles caused outbursts 
of anger and fury. There were priests, 
rulers, lawyers, and teachers who 
could not endure the teaching of 
any man who had not been given 
authority and instruction at their own 
hands; and when such a man added 
to this offence the rebuking of their 
public and private misdeeds, they 
became enraged. 
Victim of sinful pride 
My security, right or wrong, is 
a dangerous attitude to strike; so is 
pride of position held at all costs. 
The Jewish hierarchy, manifesting a 
(Continued on page 28) 
J. A. McMILLAN IN 
THE THIRD ARTICLE 
OF HIS SERIES, 
"KEYNOTES OF THE 
CHRISTIAN FAITH," 
DISCUSSES THE QUESTION • 
W
HY did Jesus have to die? This is not a 
question about the inevitability of death, 
for "it is appointed unto men once to die." 
Heb. 9:27. If we accept the claims of Christ that 
He came forth from the Father and was the in-
carnate Son of God, the question immediately 
arises, why did He need to die? Here was One who 
committed no sin. He "knew no sin." 2 Cor. 5 :21. 
He was "holy, harmless, undefiled, separate from 
sinners, and made higher than the heavens." Heb. 
7 :26. He could claim that "the prince of this world 
cometh, and bath nothing in Me." John 14:30. 
And to the severe critics who dogged His steps 
from place to place, He could throw out this unique 
challenge, "Which of you convinceth Me of sin ?" 
John 8:46. 
Yet the paradox of this is that Jesus was born 
into this world in order that He might die. Listen 
to the awesome words spoken to some of the Pharis-
ees who listened to His teaching: "Therefore doth 
My Father love Me, because I lay down My life, 
that I might take it again. No man taketh it from 
Me, but I lay it down of Myself. I have power to 
lay it down, and I have power to take it again. 
This commandment have I received of My Father." 
John 10:17, 18. The New English Bible has even 
stronger force: "No-one has robbed Me of it; 
I am laying it down of My own free will. I have 
the right to lay it down, and I have the right to 
receive it back again; this charge I have received 
from My Father." 
It is evident from this teaching that the death 
of Jesus was not an accident. Nor was it due to the 
jealousy and envy of the Jewish leaders or the 
venality of Pontius Pilate. These human factors 
provided the occasion for His betrayal and cruci-
fixion, but as Peter with inspired insight declared 
to the Jews, "He had been given up to you, by the 
deliberate will and plan of God." Acts 2:23, N.E.B. 
Divine love intervenes 
Why? The answer lies back in the truths dis-
cussed in the previous two articles. God created 
man a perfect human being in the image of God, 
endowed with a noble intellect, and placed in a 
•‘• 
DID JESUS 
0 
veritable paradise. Adam had everything required 
to lead a full and satisfactory life. But he was put 
under test, and in the hour of temptation, he fell. 
By his disobedience he forfeited his life, for "the 
wages of sin is death." Rom. 6:23. The dread 
penalty of wilful sin confronted the guilty pair. 
"In the day that thou eatest thereof, dying thou 
shalt die." Justice demanded that this sentence 
be carried out. But divine love intervened. How? 
It was impossible even for God in His love and 
mercy to ignore the sin or set aside the just demands 
of His law. The penalty must be paid. But by 
whom? If man paid the penalty, that would satisfy 
justice, but man would be exterminated. So God 
decided to pay the penalty Himself, thus satisfying 
the law and delivering man. The divine fiat went 
forth, "Deliver him from going down to the pit: 
I have found an atonement." Job 32:24, margin. 
Moffatt gives us a vivid translation of verses 
twenty-two to twenty-four: 
"His life is on the verge of death, 
near the destroying angels. 
But another angel comes to his aid, 
One of God's thousand angels; 
he tells the man his faults, 
and then in pity intercedes for him, 
that his life may be saved from death, 
since He has found a ransom for the man." 
8 
If we accept this as a vision of that first man 
and his sin, then the "angel" would be none other 
than "the Angel which redeemed" (Gen. 48:16), 
"the Angel of His presence" (Isa. 63:9), and the 
mind goes immediately to, "Michael the Archangel" 
(Jude 9), "the great Prince which standeth for 
the children of Thy people." Dan. 12:1. Who 
could this august Person be? 
since the divine law demanded life as a satisfaction 
for offended justice, if man was to be delivered 
from eternal death, only One whose life was equal 
to the lives of all sinners, and whose own life 
was completely free from any sin, could make 
atonement. 
There is only One known to holy Scripture and 
human experience who could meet such exacting 
Because "God so loved the world" His Son Jesus came down to earth to "pay the price of sin" and redeem 
lost sinners from death to glorious life. 
Zechariah refers to a mysterious "counsel of 
peace" that was held between "the Lord of hosts" 
on the one hand, and on the other, "the Man 
whose name is The BRANCH." Zech. 6:12. Other 
scriptures ascribe deity to this "Branch," who is 
also called "the Lord our Righteousness." Jer. 
23:5, 6. So when Paul declares that "God was in 
Christ, reconciling the world unto Himself," he 
is tying up a number of scriptural thoughts and 
revealing that this counsel of peace was between 
the Father and Son regarding the plan of salvation. 
Creation and redemption were the dual purpose 
and action of the Father and Son. This is called "the 
fellowship of the mystery, which from the beginning 
of the world hath been hid in God, who created 
all things by Jesus Christ: to the intent that now 
unto the principalities and powers in heavenly 
places might be known by the church the manifold 
wisdom of God, according to the eternal purpose 
which He purposed in Christ Jesus our Lord." 
Eph. 3:9-11. 
"No other good enough" 
Since man by his sin had forfeited his life, and 
tests. "In Jesus, however, we do see One who for 
a short while was made lower than the angels, 
crowned now with glory and honour because He 
suffered death, so that, by God's gracious will, 
in tasting death He should stand for us all." Heb. 
2:9, N.E.B. 
"There was no other good enough 
To pay the price of sin; 
He only could unlock the gate 
Of heaven, and let us in." 
Cecil F. Alexander. 
His avowed purpose in coming to our world is 
clearly set forth in the Lord's own words, "He did 
not come to be served, but to serve, and to surrender 
His life as a ransom for many." Matt. 20:28, N.E.B. 
Over and over again, the New Testament repeats 
the truth that "Christ died for our sins." 1 Cor. 
15 :3. Paul never tired of telling his converts that 
Jesus "gave Himself for our sins, that He might 
deliver us from this present evil world, according 
to the will of God and our Father." Gal. 1:4. 
(Continued on page 24.) 
9 
FINISHED 
TO 
BEGIN 
 
by R. T. BOLTON 
 
T
HESE last words of Christ upon the cross are 
a fitting subject for meditation at this Easter 
season. In them is gathered up not only the 
pent-up feelings of the suffering Christ, but an 
assurance of the accomplishment of the divine 
purpose for the salvation of a fallen race; a paradox 
indeed that death should spell victory, but it was 
even so. 
Christ had declared, "Verily, verily, I say unto 
you, except a corn of wheat fall into the ground 
and die, it abideth alone; but if it die it bringeth 
forth much fruit." John 12:24. And the fruit of 
Christ's sacrificial death is still being gathered and 
will continue to be gathered while the results of that 
sacrifice continue to be applied in His mediatorial 
work at the "right hand of the throne of God." 
In the prayer of Jesus to His Father offered 
shortly before the poignant events of Gethsemane 
and Calvary, He declared, "I have glorified Thee 
on the earth: I have finished the work Thou gayest 
Me to do." John 17:4. By comparing this statement 
with the one quoted above, it will be noticed that 
When Jesus had "finished" His work on earth He 
returned to His Father to continue His mediatorial 
work in heaven. 
Christ speaks of "glorifying" His Father in two 
distinct ways—one in His death on the cross and the 
other in His ministry. These were the two aspects 
of His work which needed emphasis. 
A "finished" work of ministry 
Jesus had first to meet the tempter face to face 
with "It is written." He must meet the lawyers, 
scribes, and Pharisees of His own nation and tell 
them to "render unto Cxsar the things that are 
Cxsar's, and to God the things that are God's." 
The testimony of His miracle-working power must 
be borne, the lame were to walk, the blind to see, 
the lepers must be cleansed, the hungry fed, the 
dead raised to life. His Sermon on the Mount and 
His gracious words to multitudes, to the twos and 
threes, and to the one-man audiences had their place 
in demonstrating that God had visited mankind 
so that He could declare, "He that hath seen Me 
hath seen the Father," and that the people would 
bear their testimony that "no man spake like this 
man." By His life and work it was to be put beyond 
a shadow of .1 doubt that what He did in word or 
in deed was "in order that the Scriptures might 
be fulfilled." 
What Jesus "finished" on the cross 
Having "finished" His work of ministry, what 
did He "finish" on the cross? Peter in his first 
sermon at Pentecost said as we read in Acts 2:23: 
"Him, being delivered by the determinate counsel 
and foreknowledge of God, ye have taken, and by 
wicked hands have crucified and slain." This "deter-
minate counsel" and "foreknowledge" was now 
being fulfilled. He was "the Lamb slain from the 
foundation of the world ;" the One through whom 
all the families of the earth were to be blessed; 
the One of whom the inspired Simeon spoke, 
"Behold, this Child is set for the fall and rising 
again of many in Israel; and for a sign which 
shall not be spoken against." Luke 2:34. 
At last, in this declaration on the cross, was 
fulfilled the words of patriarchs and prophets and 
the symbols of the typical blood sacrifices of the 
temple services, whose united testimony was that 
God Himself would provide a lamb, and that the 
battle would be joined, so early spoken of in the 
words, "I will put enmity between thee and the 
woman, and between thy seed and her Seed; It 
shall bruise thy head, and thou shalt bruise His 
heel." Gen. 3:15. 
Now the supreme act in the great controversy 
between Christ and Satan was accomplished. In 
the words, "It is finished," the penalty for sin was 
paid and its power broken. Henceforward man was 
delivered from the dominion of Satan. At last the 
purpose of "the counsel of peace" was to be consum-
mated, the lost dominion restored, and the gates of 
Eden, so long closed, were now open to all mankind. 
The way into the presence of God was now made 
manifest that through Christ we all may "boldly 
approach the throne of our gracious God, where 
we may receive mercy and in His grace find timely 
help." Heb. 4:16, N.E.B. 
A eecondinuing" ministry in heaven 
Our meditation on these last words of Christ, 
"It is finished,- will not, however, be complete 
unless we remind ourselves that there is a sense 
in which Christ had not yet finished His work. 
Indeed He has a work which will not be finished 
until the close of earth's history. He is no longer in 
the tomb. He :s risen and now ministers for us the 
benefits of His sacrifice. As Questions on Doctrine, 
page 348, makes clear: "We believe that the sacri-
ficial atonement was made on the cross and was 
provided for all men, but that in the heavenly 
priestly ministry of Christ our Lord, this sacrificial 
atonement is applied to the seeking soul." 
The earthly sanctuary was "after the pattern" of 
the heavenly sanctuary "not made with hands." 
With this the Rev. Sadler in his Commentary on 
John's Gospel agrees: "The sacrifice for sin was 
finished, so far as its expiatory pains were con-
cerned. . . . But the great work of applying that 
sacrifice to men, and representing it before God, 
had not yet begun, and could not till the High 
Priest had ascended and taken His seat at the right 
hand of God."—Page 462. 
The earthly ministry was finished, an end had 
been made of sacrificial offering in Christ's death 
on the cross once and for all. There now remained 
the application of that sacrifice in His mediatorial 
high priestly work for us in heaven. Thus the 
finished sacrifice of the cross finds continual applic-
ation to all who offer their prayers of confession 
and repentance to God in the name of Jesus. Paid 
has been put to the bill of sin; paid has been put 
to the power of sin, and it is paid for us all. The 
devil is a defeated foe; his power is circumscribed 
until it is for ever destroyed at the end of the age. 
Let us then never cease to meditate on these words 
of our Saviour, "It is finished," for they will be a 
continual reminder, when we are buffeted by the 
evil one, that the victory over sin, its power, and 
its death, has been won; and in Him who obtained 
the victory, victory is ours. 
11 
fourth chapter of Matthew 
I got the idea Christ was 
coming to restore the Jewish 
nation and to punish their 
enemies. But I could not 
understand why He would 
wait 2,000 years, when the 
ones who caused the trouble 
were all dead. 
The twenty-fifth chapter 
of Matthew gave me a different picture. This 
showed that wisdom would be rewarded and 
that those who were foolish would be left out-
side Christ's kingdom. The wise virgins got 
in. Those who used their talents wisely were 
given more, and those who were kind to others 
were counted as doing good to Christ Himself. 
The thirteenth chapter of Mark pictured Jesus 
as a householder, the rightful Owner of this earth 
going away and promising to come back to take 
possession. This fitted in with what I had read in 
the Old Testament and with the teachings of 
Matthew's gospel that Jesus was in the royal line 
of David. Also Jesus had admitted under oath 
to Pilate that He was the King of the Jews. (Matt. 
27:11.) 
By the time I got to John's gospel I was begin-
ning to get the whole picture straight in my mind. 
Jesus Christ was a divine Being who had shared 
eternity with the Father. He had created this world 
(John 1:10), and when it fell into sin and rebellion 
HOW t DISCOVERED 
I HAD been a Christian for years before I heard 
about the second coming of Christ. I had 
read most of the Old Testament and some 
of the New and had the idea that religion meant 
that I must be good because God was watching me. 
It was at a country church revival meeting that 
I first heard that Jesus was coming back to this 
earth. I knew that He had been here once centuries 
ago, had been misunderstood, mistreated, and cru-
cified. I had read about His resurrection and 
ascension, but I went away from that meeting 
wondering why He would want to come back. I 
kept wondering where He had been and what He 
had been doing all this time. 
I had read the Old Testament through first be-
cause it came first in the Bible. But as I read the 
New Testament I looked for information about 
Christ and His second coming. From the twenty- 
He volunteered to become a member of the human 
race and be its Saviour. 
The coming King 
At first I didn't see why I should be concerned. 
Jesus was a Jew, claimed to be King of the Jews, 
and was coming back to reign over the Jews. But 
the more I read, the clearer it became that He was 
coming back to take Adam's place and be the 
King of the whole human race. Over and over I 
saw where Adam and Christ were compared and 
contrasted. Here are two: "For as in Adam all die, 
even so in Christ shall all be made alive." 1 Cor. 
15 :22. "And so it is written, The first man Adam 
was made a living soul; the last Adam was made 
a quickening spirit." Verse 45. 
As I studied these scriptures I remembered a 
prophecy I had read in the book of Daniel about 
12 
When Jesus comes again He will reap the 
"harvest" of the earth and gather the wheat, 
His redeemed people, into the heavenly garner. 
the kingdom that was to be like a great mountain 
and fill the whole earth. "And in the days of these 
kings shall the God of heaven set up a kingdom, 
which shall never be destroyed: and the kingdom 
shall not be left to other people, but it shall break 
in pieces and consume all these kingdoms, and it 
shall stand for ever." Dan. 2:44. 
Another verse seemed to make it even clearer 
that at the second coming of Christ He would take 
over the rulership of the world with His saints: 
"And the kingdom and dominion, and the greatness 
of the kingdom under the whole heaven, shall be 
given to the people of the saints of the Most High, 
whose kingdom is an everlasting kingdom, and all 
dominions shall serve and obey Him." Dan. 7:27. 
I tried to imagine what this world would be like 
with a single righteous ruler. There would be no 
sin or selfishness, and no warring nations. Without 
the terrible expenditures for war there would be 
plenty and to spare for all. There would be an end 
to poverty and class discrimination. This would 
surely be the Utopia that men had dreamed of 
but had been trying in the wrong way to get. 
I was so thrilled with my new-found knowledge 
of the soon coming of Jesus to set up an eternal 
kingdom that I began to tell everybody about it. 
Most did not share my enthusiasm. They were like 
the people in the parable of the man who made a 
great supper but whose guests were too busy to 
come. (Luke 14:15-24.) 
THE ADVENT HOPE 
By 1. C. lee 
The time secret 
Some people told me that Jesus had already come. 
They had no scripture to prove it, and I had plenty 
to disprove it, so I dismissed that. Some said Christ 
would come secretly as a thief in the night, and 
gave such texts as 1 Thessalonians 5:2, "For your-
selves know perfectly that the day of the Lord so 
cometh as a thief in the night," and 2 Peter 3:10, 
"But the day of the Lord will come as a thief in 
the night; in the which the heavens shall pass away 
with a great noise, and the elements shall melt 
with fervent heat, the earth also and the works 
that are therein shall be burned up." 
I pointed out that in both verses it is the day 
that is to come as a thief. In both verses day is 
(Continued on page 25.) 
A 
We went to look at his statue on a stepped ped-
estal in a small square. At the base, scenes in bas-
relief depict work at the primitive press, and a 
bronze plaque, in Latin, reads, "The skill which 
by grace was given to this German, together with 
his ingenuity, enabled him to bequeath this great 
benefit to mankind everywhere." 
Luther's great stand 
Continuing our journey south we came to another 
river city where, in the providence of God, a man 
of surpassing courage also came to accept the chal-
lenge of this hour. Summoned to Worms from 
Wittenberg University to attend the Imperial Diet 
of Emperor Charles V, and to defend his faith as 
set forth in his writings, the monk, Martin Luther, 
bravely took his stand before the august assembly 
of nobility, leading ecclesiastical dignitaries, and 
foreign ambassadors, including one from England, 
in all 204 persons. And such was the power of 
his witness that the whole of Christendom was 
shaken, and a new chapter opened in European 
history. 
As we drew up before the old medieval walls 
and fortifications still standing, we thought of the 
arrival of Luther over four centuries ago in the 
modest horse-drawn wagon. Word of his coming 
had spread, and a cavalcade of knights in armour, 
 
HEROES 
OF 
THE 
REFORMATION 
CHARLOTTE 
HASTINGS 
visits some 
of the 
centres of the 
Reformation 
in Germany and 
reminds us of— 
 
e C 
ETI 
O
vER the northern spurs of the Ardennes, 
.with their c'ense deer forests, we left Bel-
gium, crossed the German frontier, and 
commenced the descent to the fine old cities of 
the Rhine Valley. At Mainz on the left bank of 
the river, the reddish sandstone cathedral rises 
high above the picturesque streets. In this busy city 
is the original dwelling where Johann Gutenberg 
set up the first printing press to use movable letters. 
With what joy would this forerunner of modern 
typography have held in his hand the first two 
bound volumes of the Holy Scriptures, with their 
double-columned pages of Gothic type and beautiful 
initial letters imitating the style of the old MS. 
Now known as the Mazarin Bible, this is the most 
valuable printed work in the world. One of the 
few copies still in existence can be seen at the British 
Museum. 
sympathetic to his cause, had gone out along the 
dusty road to meet him. At the sound of the trumpet 
by the watchman on the church tower, some two 
thousand citizens crowded to the gate, others to 
their windows, all curious to see this intrepid 
Augustinian theologian, dressed in the black habit 
of his order, who had openly opposed the false 
doctrines and superstitions promulgated by the 
Papacy. 
A letter had been handed to him from his great 
friend Spalatin, confidante of Elector Frederick of 
Saxony, urging him not to enter. His reply echoes 
down the ages : "Even should there be as many 
devils in Worms as there are tiles on the house-tcps, 
still I would go thither." The source of his confidence 
is clear from the hymn of praise which he composed, 
"Ein' feste burg—A mighty fortress is our God, 
a bulwark never failing." 
1-i 
When the conveyance stopped at the inn, Luther 
alighted, declaring, "God will be my defence." 
Here he rested until the next day when he was 
called to the Council Hall at the Bishop's Palace. 
This is not standing now, but a walled garden of 
shrubs and flowers occupies the site. Upon the wall 
an inscribed plaque reads: "Here is one of the 
most impressive memorials of the Western peoples." 
In their sequence on this spot had been erected: 
"A Roman Temple; Castle of the Nibelungs ; The 
Imperial Castle of Charlemagne; and the Palace 
of the Archbishop of Worms, in which were held 
more than a hundred Assemblies of Princes and 
Government. Here stood before Emperor and State, 
Martin Luther." 
The great fundamental truth which was the 
central issue of the controversy with Rome was 
Justification by Faith. Urged to action by the scan-
dalous sale of indulgences by Friar John Tetzel to 
raise funds for the building of St. Peter's in Rome, 
Luther had nailed his 95 theses upon the door of 
the Castle church of Wittenberg. To quote only 
two: "Every Christian who truly repents of his sins, 
enjoys an entire remission both of the penalty and 
of the guilt, without any need of indulgence." 
(No. 36.) "They preach mere human follies who 
maintain, that as soon as the money rattles in the 
strong box, the soul flies out of purgatory." (No. 27.) 
From that time, with tireless endeavour, Luther 
presented, both to the scholarly and the unlearned, 
the case for the Reformation. His book, On the 
Babylonian Captivity of the Church, struck at the 
false claims of the Roman church, and before a 
large gathering at Wittenberg he burnt the Papal 
Bull of condemnation issued against him. 
Now at Worms, with the fl:ckering light of many 
torches illuminating the splendour of the old historic 
hall, and the Emperor Charles V upon his canopied 
(Continued on page 26.) 
Top.—Luther burns the papal bull condemning his 
teachings. 
Centre (left to right).—Philip Melancthon, Luther's friend 
and co-worker; The Luther monument at Worms; 
Luther nails his theses on the church door at Wittenburg. 
Below.—Luther makes his historic stand at the Diet 
of Worms. 
WHICH IS 
"THE DAY"? 
by Dr. F. C. Shone 
SUN 
MON 
TUE 
WED 
THU 
FRI 
SAT 
T
HIS is the day which the Lord hath made; 
we will rejoice and be glad in it." Psa. 
118:24. This text is a favourite one with the 
advocates of Sunday observance. Many quote it 
quite regardless of its context as if it was uttered 
in direct reference to the first day of the week as 
a holy day. Some even quote it as if it occurred 
in the gospels in connection with the day of the 
resurrection of Christ. Thus Dr. Adam Clarke in 
his comments on the verse says, "Which without 
doubt is the day of His resurrection." Scott, in 
his commentary, says it refers to "that blessed day 
which saw our Redeemer rise from the dead and 
has ever since been commemorated every week in 
the Christian church." These writers are typical 
of many others who, as Ezekiel says, "prophesy out 
of their own hearts," instead of explaining what God 
has spoken. (Ezek. 13:2.) 
Surely the prize for inaccuracy and for "wresting" 
the Scriptures must be given to Archdeacon Hessey, 
who, in his Bampton lectures on Sunday, says that 
"the ancient church almost with one voice have 
applied" the words "to the Lord's Day." In actual 
fact, neither in this lecture, nor in any of his other 
lectures, does he give a single instance of any early 
Christian writer so applying the words of the 
Psalmist. In spite of his categorical statement, he 
could not find such an instance in any of the Ante-
Nicene writers, that is, before the Council of Nicea 
in A.D. 325. True, many of them quote the psalm, 
but not one applies the twenty-fourth verse to 
Sunday. Clement of Alexandria is the only one 
who applies it to any day of the week, and he 
applies it to the Sabbath of the fourth command-
ment in an allegorical manner. Dr. Hessey is but 
one of many theological writers who make state-
ments which sadly lack the accuracy which one has 
a right to expect from those who undertake to 
expound religious truth. 
The truth is that Eusebius, bishop of Cxsarea, 
who flourished in the early part of the fourth century, 
is the first writer who directly applied Psalm 118:24 
to Sunday. This he does in his commentary on 
the psalms. He was the close friend and biographer 
of the Emperor Constantine, a man of great learning, 
and has been extolled as "the most learned prelate 
of his day." He took a prominent part in the famous 
Council of Nicea and was chosen to deliver the 
opening address of welcome to the Emperor. He 
is generally known as "the father of church history." 
Not without reason he could equally be called "the 
father of the Sunday-Sabbath." 
Eusebius took a leading part in the matter of 
Easter observance, which was one of the important 
subjects discussed at the Council of Nicea. He 
was an eminent chronologist and the council en-
trusted the task of settling the Easter festival to 
"the man who on general grounds was most fitted 
to undertake it." (Dean Stanley.) Bearing in mind 
the close connection between the observance of the 
Easter festival and the observance of Sunday, we 
can well understand the extensive influence of 
Eusebius in exalting Sunday as a day of popular 
religious worship. 
His day was one of great difficulty and change. 
The church was divided by innumerable sects and 
the empire was divided between Christians and 
pagans. The Emperor had a difficult task to perform 
in trying to unite the discordant elements, and he 
turned for counsel to Eusebius, whom he had chosen 
as a personal friend and whom he held in high 
regard and affection. 
Few men can stand on a lofty eminence without 
danger, and Eusebius tried to please the Emperor 
by effecting a compromise betweeen Christianity 
and paganism. What could more effectually further 
this project than a universal festival day in which 
both parties could unite? Sunday was the popular 
pagan festival and could be set forth as a Christian 
day of worship. Eusebius and other church leaders 
urged the Emperor to pass a Sunday law for this 
purpose. Consantine did this in his famous Sunday 
law of A.D. 321. Eusebius may thus be regarded 
as the first promoter of the Sunday-Sabbath, in 
16 
471, 
Every Saturday at le 
12 midnight G.M.T. I U 
THE VOICE OF PROPHECY RADIO SERVICE 
VOICE OF PROPHECY, 113 REGENT ST.. LONDON, W.I . 
RADIO EUROPE 
which he was followed by other prominent church 
leaders. The learned Benedictine Montfaucon says 
that Eusebius expounded in great detail and strongly 
maintained that Sunday had taken the place of the 
Sabbath. 
Eusebius undoubtedly was "a man of great read-
ing and erudition." (Mosheim.) "He was beyond 
question the most learned man and the most famous 
living writer at this time." (Bishop Lightfoot.) 
His commentary on the Psalms was highly valued 
and his views exerted a strong influence on the 
church of that and succeeding ages. And it is in 
his exposition of Psalm ninety-two that he used 
all his most subtle arguments in defence of his 
new Sunday-Sabbath. 
In fairness to Eusebius, however, let it be said 
that he does not, like many modern Sunday advocates, 
claim that Christ or His apostles changed the Sab-
bath. He says plainly, "All things that were com-
manded to be performed on the Sabbath these we 
have transferred to the Lord's Day (Sunday]." He 
goes on to give reasons why he regarded Sunday 
as "a better day and worthy of more honour" than 
the seventh day, which he stigmatizes as the "Jewish 
Sabbath." His reasons are mostly fanciful, such 
as that it was the day of light when the Sun of 
Righteousness arose. He quotes Psalm 118:24, 
"This is the day which the Lord has made," and 
applies it to Sunday. At great length he attempts 
to prove that this day of which the Psalmist speaks 
is not the Sabbath, but Sunday, which he calls "the 
Lord's Day." He goes so far as to say that the first 
day of Creation was "the first Lord's Day" and de-
clares that he has fully proved that the "day which 
the Lord has made" is "plainly the Day of Resur-
rection and the Lord's Day." 
A study of this psalm, however, shows how 
gratuitious are the assumptions of Eusebius and 
all who have followed him. In this song of conflict 
and triumph David sets forth in exalted language 
the life of our Lord, assaulted by Satan, despised 
and rejected of men, but finally triumphant and 
returning in glory and majesty while the worship- 
Eusebius was probably one of Constantine's chief counsel. 
lors in framing the first Sunday law. 
ping universe bows in adoration before Him. The 
statement, "This is the day which the Lord has 
made," comes between the exaltation of Christ to 
the right hand of God and His coming in glory 
at the second advent. It certainly then •refers to a 
time subsequent to the ascension and could not 
therefore refer to the day of the resurrection. 
Some expositors apply it to the Sabbath, and if 
it did refer to some day of the week, such an ap-
plication would seem most sound, for the Sabbath 
is the only day which was made: "The Sabbath 
was made for man." Mark 2:27. Therefore we 
might justly say, "This is the day that the Lord 
hath made; we will rejoice and be glad in it." 
Other expositors, say the Psalmist refers to "the 
day of salvation" as it is closely connected with the 
cries of "Hosanna" to the Lord of our salvation. But 
perhaps it can best be applied to the great day 
which the apostle Paul calls the "Day of Christ" 
(2 Thess. 2:1), and "the Day of Jesus Christ" 
(Phil. 1:6), when He will "appear the second 
time without sin unto salvation." Heb. 9:28. 
In that day He will come with power and great 
glory, and then it will be said, "Blessed is the 
King that cometh in the Name of the Lord." That 
will indeed be a great day, the day long expected 
and "we will rejoice and be glad in it." Then the 
"gates of righteousness" will open and the King 
of Glory will enter and lead in His redeemed 
people, whose faith is in Him and who keep His 
commandments. (Psa. 118:19, 20 cf. Rev. 22:14.) 
Are YOU looking for health, happiness, security 
and a key to the future? 
THEN TUNE IN TO 
Dr. B. B. BEACH 
ENDS HIS 
ON-THE-SPOT 
REPORT OF 
THE VATICAN 
COUNCIL 
THE VATICAN 
COUNCIL AND 
CHURCH UNITY 
So far about 115 hours of debate have taken 
place, spread out over thirty-six general congregations 
(plenary sessions). Approximately 600 fathers have 
spoken and well over 500 have given their opinions 
in writing. This means that nearly half of the 
Council membership has taken part in the debate. 
For three hours most mornings bishops took turns 
for a ten-minute spell at one of the Council micro-
phones. Dr. J. C. Heenan, the Archbishop of Liver-
pool, says that both fascinating and boring speeches 
were given. "Some who spoke had nothing to say," 
but did not want to go home to their dioceses 
A
FTER lasting almost two months, 
the first session of the Second 
Vatican Council closed on 
December 8th, the same date on which 
the First Vatican Council opened back 
in 1869. Before the opening of the 
Council, several members of the 
Catholic hierarchy warned that we 
shouldn't expect spectacular and im-
mediate results from this Council, 
but there is no question about the 
historic relevance of this first session. 
We must, of course, reserve judgment 
while everything is still in flux. 
Already, however, some writers are 
talking about the end of the "Age 
of the counter-Reformation," and 
some have even talked about the 
"end of the post-Constantine era." 
So far the Council has accomplished 
a work of examination, rather than 
committing itself definitely regarding 
the proposed schemata. Pope John has unleashed 
some powerful, and perhaps surprising, forces within 
the Roman Catholic world. The question we cannot 
yet answer, is, How strong and lasting will these 
forces be? 
Though the tangible results seem quite meagre, we 
know that a mass of theological material has been 
put in motion. As one of the Protestant observer-
delegates wrote me in answer to the question of 
what he thought had been accomplished in St. Peter's 
so far: "Not very much in concrete terms as yet, 
but very much in setting the kettle to the boil." 
Let us try to obtain a bird's-eye view of happenings 
in Rome during this first session. The raw material 
for the session was composed of some twenty 
volumes containing the private and confidential 
opinions of the whole Catholic episcopate. The 
deliberations have been similarly secret. However, 
it is only fair to state that plenty of "leaks" have 
been permitted and the seal of secrecy has been 
interpreted quite loosely, certainly less absolutely 
than at the First Vatican Council a century ago. 
The Pope on his throne in St. Peter's during the 
ceremony which ended the first session of the Vatican 
Council. 
without having said something—somewhat like poli-
ticians facing their constituents during a con-
gressional or parliamentary recess! 
In their labours the fathers are being assisted 
by over 200 experts ("periti"), of which approx-
imately one-third are Italians. Shortly before the 
close of this first session, Dr. Hans Kung, the 
liberal Swiss-German Catholic theologian, was ap-
pointed as one of the expert-advisers. 
To date about 35 votes have been taken (28 
regarding the preface and the first chapter of the 
Liturgy schema alone). Thus, so far as voting is 
concerned, the Council members have just touched 
the beginning of their work. 
The council "time-table" 
Originally the Vatican hoped the Council would 
be able to terminate its activities prior to Easter, 
18 
1963, after a Christmas pause of one month. It 
soon became quite obvious, however, that this 
would not be possible, and plans were made for a 
five months' recess beginning before Christmas and 
giving the ten commissions and the Secretariat for 
the Union of Christians more time to rework some 
of the more controversial proposals. There was then 
to be a second and final session, from May 12 to 
June 29, 1963. 
As the first session continued it became more and 
more manifest that even this time-table would be 
unworkable. Despite the Vatican claim that this 
Council is the best prepared one in their church's 
history, in practice it was soon found that the 
proposals prepared and the work outlined by the 
preparatory commissions was insufficient and wholly 
Reporters busy at work in the 
Council press room just off St. 
Peter's square. 
inadequate. It was felt that often excessive doctrinal 
details, sometimes outdated, were underlined, while 
on the other hand questions of great practical 
import, such as the population explosion, hunger, 
justice, peace, and evangelism of the poor were 
almost totally ignored. It was then decided to pro-
long the recess interval from five to nine months, 
in order to take up some of these themes and 
give the commissions adequate time to do their 
work. 
September 8th of this year has now been fixed 
as the opening date for the second session. No 
duration has been set; however, the Pope in his 
speech closing the first session expressed the hope 
that Vatican II will finish its proceedings before 
Christmas, 1963, the 400th anniversary of the 
closing of the Council of Trent. Some prelates feel 
that these hopes are too sanguine and that the 
Council might last for several years. 
One thing should not be forgotten. A Roman 
Catholic council is not a conventional parliament, 
which makes laws that the next session can sub-
stantially amend, or even entirely revoke. This 
church teaches that its decrees are infallible and 
are binding until the end of time and therefore 
their substance cannot be changed. No wonder 
some Catholic prelates feel there is plenty of time. 
In his closing speech, John XXIII called the 
first session, the beginning of the Council, the 
present interval between the first and second sessions, 
the continuation, and the period that will follow, 
the fruits of the Council, when a great effort will 
be needed on the part of Catholic clergy and laity 
to carry out the decisions of the Council. 
The first session, said the Pope, was like a "slow 
and solemn introduction." This was the break-in 
period, during which time the bishops endeavoured 
to find their bearings and get acquainted with each 
other. Consideration was given to five 
schemata: (1) Liturgy, (2) Sources of 
Revelation, (3) Means of Social Com-
munication and Entertainment, (4) Unity 
of the Church, and (5) The church. A 
sixth schema dealing with the Virgin Mary 
was introduced, but the Fathers preferred 
to discuss the project dealing with the 
church. 
Certain liturgical reforms were approved 
authorizing the bishops of the various 
countries to decide when and where the 
vernacular is to be used in some teaching 
parts of the Mass. This decision seems to 
open the way for a certain amount of 
decentralization in the government of the 
Catholic church. 
Probably the most crucial and stormy 
debate of the first session dealt with 
the schema regarding the Sources of Revelation. 
Here one of the several antinomies of the Council 
appeared in an acute form. The Roman church 
has always recognized two distinct sources of 
divine revelation—Scripture and Tradition. The 
schema presented for debate had b:en prepared 
by the Holy Office's archconservative Cardinal 
Ottaviani and it clearly re-emphasized the separate-
ness of the two sources. Three-fifths of the Council 
Fathers, but not the required two-thirds to 
block discussion, voted to shelve the uncomprom-
ising scheme, in favour of a project which would 
present Scripture and Tradition "as two channels 
in the same stream." The impasse was resolved 
when Pope John declared the relative majority to 
19 
Watching the Conciliar Fathers arriving for one of 
the sessions of the Council. 
be sufficient and withdrew the schema, handing it 
over to another commission, with Cardinals Ottaviani 
and Bea as co-presidents. These two leaders of the 
opposing wings of the Council must now work out 
a project mutually agreeable. This was clearly the 
Pope-in-Council taking charge. 
The "man of the year" 
One of the most evident results of the Council 
so far is the growing world stature of Pope John. 
An evidence of this is Time's choice of the Pontiff 
as "Man of the Year" for 1962. There is no doubt 
that he is the most popular Pope for a very long 
time. He has succeeded in projecting an image of 
himself as a shepherd-priest who loves one and all. 
On the other hand, he also presents the less notice-
able profile of the master-politician with considerable 
intuitive powers. The very calling of the Council was 
a masterpiece of political timing, which has paid in- 
estimable propaganda dividends to the Papacy. He 
has shown real intuitive judgment in his fine-fingered 
dealing with the "separated brethren." He has given 
evidence of a shrewd handling of the progressives 
and the conservatives to prevent the Council becom-
ing one-sided. Another evidence of the Pope's adroit 
leadership is the institution of an interim super-
commission to co-ordinate and harmonize the work 
of the commissions. This assures his clear control 
of the commissions' activities during the interlude 
between the first and second sessions of the Council. 
The present nine months' pause, which the Pope 
has called the "continuation," or second phase of 
the Council, will be much more important than 
the intervals between sessions in preceding councils. 
The already mentioned super-commission of cardinals 
and bishops, under the presidency of the Secretary 
of State, Cardinal Cicognani, will direct and super-
vise the conciliar commissions, who in their turn 
are charged with re-examining the schemata and 
with reducing their number from the original sev-
enty-three to about twenty. 
During the present "continuation" period an 
epistolary debate will take place, so to speak by 
"mail order." The bishops in their respective dio-
ceses around the world will be studying and ex-
pressing their written views regarding the projects 
submitted to them as the work of the commissions 
in Rome progresses. Thus it is hoped that the next 
session beginning in September will advance more 
quickly than in the two months of the first session. 
"Shepherds" and "fishermen" 
The Protestant observers have been favourably 
impressed by the freedom of discussion which seems 
to reign in St. Peter's Council Hall. As soon as 
the Council met, two broad tendencies showed 
themselves, the contrasts and divisions of opinion 
being not so much an expression of individual 
bishops (as was generally the case at Vatican I), 
but of "group positions." These block opinions 
are the result of national episcopal conferences, a 
somewhat new conception that has emerged from 
the first session. Various names have been used to 
identify each tendency. While one side has been 
called the "static wing" of the Catholic church, or 
the integrist, traditionalists, and conservatives, the 
other faction is identified as the "marching wing" 
of Roman Catholicism, or the autonomist, progres-
sives, liberals, and innovators. Some Catholic writers 
prefer to use terms with a non-political connotation 
and speak about "Shepherds" and "Fishermen." 
"Shepherds" are those conservative bishops who 
are primarily interested in safeguarding the faith 
and morals of their members, while "Fishermen" 
want to bring Catholicism to those millions who 
have left this church or who have never been a part 
of it. 
The conservative faction does not seem to expect 
very much from the Council. The Catholic magazine, 
The Tablet (December 8, 1962) has this to say: 
"The Shepherds . . . only want to be back in their 
dioceses, to resume their old routine. . . . They do 
not understand why [the Pope) thought there had 
to be a Council, and they would still like to see it 
closed as decorously and expeditiously as possible, 
after giving a kind of auditor's report that the 
affairs of the church are in good shape and that 
there is very little alteration to be recommended." 
Before leaving for Rome the Abbot of Downside 
(Continued on page 30.) 
20 
being called Phyllis or Gwendoline or Dorothea. 
But Harriet (that was the first of my tale), and 
Alice, and Elizabeth, and Mary— 
By way of comfort, for it was he who had been 
responsible for their bestowal, my father would 
counter that at least he had arranged them in good 
order, but their euphony was no compensation at 
all. Harriet, Alice, Elizabeth, Mary, and the rest—
I couldn't abide one of them. 
"If ever I grow up," I would cry, "I won't call 
my children after anybody," and such was that 
childhood resentment that I almost didn't either. 
CALLED BY 
I
AM told, by someone very dear to me, whom I 
once entrusted with an errand thereto, that 
in the records in Somerset House mine takes up 
two lines whereas most folks' only occupy one, 
but now of course I don't mind one little bit. 
In my chequered childhood, however, I minded 
very much, particularly when I moved from one 
school to another. 
"Your full name, please?" they would say. 
It was always disastrous. The good mistress would 
look at me askance almost disbelieving, and again 
I would be enmeshed in the very thing I had hoped 
so much to avoid. By this time my future classmates 
would every one be properly alerted, holding their 
breath, I could have declared, so as not to miss one 
ghastly syllable of it, It was like a blow. 
"Would you repeat them again, please?" 
I could never, I felt, with a name like that, get 
off to a good start—not anywhere. 
For I had been named after almost every female 
relative that I possessed, and though, fortunately, 
two of my aunts were named after my grandmothers, 
it was still a most formidable appendage for a small 
girl. At least, that was the way I felt about it. I 
could certainly distinguish no envy in the curious 
looks of my fellow-pupils when I would be shown 
to my seat, and I would complain bitterly when I 
finally reached the safety of home again, not the least 
burden of my complaint being that they were such 
old-fashioned names. There wasn't one pretty one 
among them, I would cry. 
My friends, of course, were called Phyllis and 
Gwendoline and Dorothea. Now there were names 
for you, charming names. A girl wouldn't mind 
by Mary J. Vine 
But for myself I feel most warmly toward those 
good old-fashioned names now, especially as, at 
the moment, I read again the Easter story. 
The Easter story 
In our reading of the Good Book we have all 
probably, at some time, wished that we could 
have witnessed some of the manifestations of 
divine power therein described; stood with Noah 
perhaps, and seen the rebirth of a world, or watched 
the waters stand in heaps beneath Moses' rod while 
(Continued on page 30.) 
T
HE Papacy is, in effect, a vast tribunal—a 
spiritual judicature which claims a despotic, 
and even an eternal, authority over the des-
tinies of men. The presiding judges are her priests, 
whose unchallengeable decrees concern not only 
this present world, but also the unknown realms 
of reward or retribution beyond the grave. 
Around the inside of the gigantic dome of St. 
Peter's, in Rome, is plainly inscribed the Latin text, 
which translated, reads, "Thou art Peter, and upon 
this rock I will build My church; and the gates of 
hell shall not prevail against it. And I will give 
unto thee the keys of the kingdom of heaven: and 
whatsoever thou shalt bind on earth shall be bound 
in heaven; and whatsoever thou shalt loose on earth 
shall be loosed in heaven." Matt. 16:18, 19. 
Rome regards these words as the very foundation 
of her ecclesiastical authority. She contends that they 
are a perpetual testimony to her unique position 
as the sole arbitress of divine favour on earth and 
future felicity in heaven. Claiming—against many 
evidences to the contary—that Peter was her first 
"Pope," she arrogates to herself the far-reaching 
ERNEST COX continues his 
examination of the unscriptural 
doctrines of Rome. 
ernaum, and many were deserting Him, 
Jesus addressed to His disciples the 
searching, sorrowful, question, "Will ye 
also go away?" It was the loyal Peter who 
instantly replied, for himself and his 
companions, "Lord, to whom shall we 
go? Thou hast the words of eternal 
life. And we believe and are sure that 
Thou art the Christ, the Son of the 
living God." John 6:66, 69. 
After this incident, Jesus preached for a while 
around Tyre and Sidon, then, turning southward, 
He ministered along the shores of Galilee and finally 
approached the Roman city of Caesarea Philippi. 
It was here that the servile Herod the Great (anxious 
to ingratiate himself with his imperial master, the 
self-styled "divine" Emperor Augustus) had recently 
erected a temple of glistening white marble in 
Caesar's honour. 
Probably within sight of this massive pagan 
monument to human arrogance, Jesus spoke to 
His followers concerning Himself. "Whom say ye 
that I am ?" He inquired of the twelve. And again 
the faithful and perceptive Peter immediately re-
sponded, "Thou art the Christ, the Son of the living 
God." Matt. 16:15, 16. It was then that the Saviour 
gave utterance to those remarkable words which have 
now held a place of honour in Rome's principal 
cathedral for hundreds of years, and which the 
Papacy claims as her specific charter and charge. 
Christ the "Rock" not Peter 
A consideration of other Bible passages, however, 
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powers and prerogatives which were supposedly 
bestowed upon the apostle. 
Undoubtedly Peter was well fitted, initially, to 
be the leader of the apostolic group. Often, in times 
of crisis, he promptly became spokesman for the 
rest, and courageously expressed confidence in 
his Master. On one occasion, while at hostile Cap- 
will show that in making this assertion, Peter was 
simply and believingly identifying himself with 
Christ, the only true and enduring Rock in whom 
men's faith may rest, and on whom alone the Chris-
tian church of all ages can be built. Isaiah proph-
etically declares that He, the Messiah, is "a Stone, 
a tried Stone, a precious Corner Stone of solid 
22 
foundation; he that hath faith [in Him) shall 
not give way." Isa. 28:16. (Cheyne's trans.) Paul 
adds that Christ is "the chief Corner Stone; in whom 
all the buildings fitly framed together groweth 
unto an holy temple in the Lord." And Peter him-
self further significantly declares that while to 
the believer Christ is infinitely "precious," to the 
unbeliever and the disobedient He is a "Rock of 
offence." Eph. 2:20; 1 Peter 2:8. 
That Jesus could not at Czsarea Philippi have 
been designating Peter as the foundation-rock of 
His church becomes evident when we notice that 
immediately after this incident, Peter, for all his 
admirable qualities of initiative, also showed marked 
traits of instability and unwisdom. So much so 
that Jesus had to take him aside and sternly rebuke 
him, saying, "Thou savourest not the things that 
be of God, but those that be of men." Matt. 16:23. 
But in spite of his early mistakes, Peter even-
tually became a prominent and powerful preacher 
for his Master. Indeed his mighty sermon on the 
morning of Pentecost resulted in three thousand 
conversions. Thus, by means of the "master-key" 
of his inspired preaching and personal witness, 
Peter was able to open the door of faith to a mul-
titude of repentant Jews, and, beginning with 
Cornelius, he initiated the work of salvation among 
the Gentiles. 
Clearly then, the "keys of the kingdom" (Matt. 
16:19) are not just an insignia on a papal banner, 
nor the adornment of a triple crown. Rather they 
symbolize the saving words of Gospel invitation, 
whether preached in city church or village chapel, 
in market place or mission hut, by devoted men 
of God in every age. To hear and to accept the 
Gospel call opens at once the door to eternal life. 
On the other hand, to ignore or to refuse the offer 
of God's grace can only issue in tragic loss, and 
may eventually "close the door" to heaven itself. 
For Jesus Himself said, "The words that I speak 
unto you, . . . they are life." John 6:63. To obey 
these words is to enter into life; to turn away from 
them is to "close the door," oneself, against the 
heavenly kingdom. 
Christ alone can forgive 
It is also evident that Peter did not consider 
that he himself, or his apostolic companions, still 
less any of their supposed "successors," had recieved 
authority from God to forgive sins. He plainly 
declared that God had exalted Jesus alone to 
be our "Prince and Saviour," and thus it is His 
personal prerogative "to give repentance . . . and 
forgiveness of sins." Acts 5:31. Paul also adds 
23 
his testimony to the same effect, when he declares, 
"He [Jesus] whom God raised again, saw no cor-
ruption. Be it known unto you therefore, . . . that 
through this Man is . . . the forgiveness of sins: 
and by Him all that believe are justified." Acts 
13 :37-39. 
It is surely apparent from these passages that 
any sinner may come to his Saviour at any time. 
Without the aid or intervention from any priest, 
he may receive from heaven full and free forgive-
ness of sin. (Acts 4:2.) 
Rome falsely places her priest between the sinner 
and his Saviour. By her insistence upon the use 
of the "confessional" she intervenes, and indeed 
interrupts, in the most sacred and intimate of all 
interviews—the communion of a man with his 
Maker—the approach of a burdened wrong-doer 
to his just but benevolent Saviour. 
The Roman Catholic practice of secret auricular 
confession tends to debase both speaker and hearer. 
A sensitive soul must often be tempted to prevari-
cate in making a full confession to a fellow human 
being, however much he may esteem, or fear, his 
priest. For his part, too, a busy parish priest, com-
pelled to hear probably hundreds of confessions each 
week, is inevitably driven into a formal attitude, 
thereby depriving some souls of the patient attention 
and individual sympathy they need. In such cases the 
penances imposed will be a routine transaction, and 
the final absolution, a counterfeit forgiveness. 
A further moral danger arises when the "con-
fessional" is allowed to take the place of the open 
and urgent duty of admitting guilt to others con-
cerned. Many an unfortunate and distraught girl 
would be well advised to make her first full con-
fession to her mother. Many an erring wife should 
first seek her husband's forgiveness, just as the way-
ward husband should first acknowledge his guilt to 
his wife. This takes more courage, but it will surely 
bring Heaven's greater blessing. Many a doubtful 
trading transaction should first be rectified in the 
market, according to Jesus (Matt. 5:23, 24), before 
the house of God is even entered! 
The Second Vatican Council now meeting in 
Rome has the opportunity to re-study the whole sub-
ject of penances, absolutions, indulgences, and auri-
cular confessions. Rome has too long surrounded the 
whole matter with ecclesiastical abuses and traditional 
restrictions. Will Rome have the courage henceforth 
to allow men, without hindrance, without restriction, 
without penance, to approach their heavenly Father, 
and enjoy the glory of His full and free forgiveness? 
Did Jesus Need to Die ? 
(Continued from page 9.) 
The apostle Peter reminds the believers that 
"it was no perishable stuff, like gold or silver that 
bought your freedom from the empty folly of your 
traditional ways. The price was paid in precious 
blood, as it were of a lamb without blemish—
the blood of Christ." 1 Peter 1:18, N.E.B. He 
adds the additional thought that Christ, "in His 
own person . . . carried our sins to the gallows, 
so that we might cease to live for sin and begin to 
live for righteousness. By His wounds you have 
been healed." 1 Peter 2:24, N.E.B. 
John, the beloved disciple, wrote his epistle to 
exalt love as the crowning virtue of the Christian 
life. But throughout his epistle, there runs a double 
refrain. "God is love," and this love is demon-
strated and manifested in the atoning death of 
Jesus Christ for the sins of mankind. "The blood 
of Jesus Christ His Son cleanseth us from all sin." 
"He is the propitiation for our sins: and not for 
ours only, but also for the sins of the whole world." 
"In this was manifested the love of God toward 
us, because that God sent His only begotten Son 
into the world, that we might live through Him.'' 
Yes, the glorious and triumphant message of this 
inspired herald for God is that "the Father sent 
the Son to be the Saviour of the world." 1 John 
1:7; 2:2; 4:9, 14. 
We are living at a time when this very core of 
the Gospel is denied, not only, as ever, by the 
unbelieving world, but by many professing Chris-
tians. The Gospel is emaciated into a series of 
sentimental platitudes. If Peter could return to hear 
their rejection of a blood atonement, he would 
use again the words he addressed to similar teachers 
in the first century. He called them "false teachers." 
He charged them with "imparting disastrous 
heresies, disowning the very Master who bought 
them, and bringing swift disaster on their own 
heads." 2 Peter 2:1, N.E.B. 
The Gospel of Jesus Christ insists on the prin-
ciple that "without the shedding of blood there is 
no forgiveness." Heb. 9:22, N.E.B. The divine 
law stands immovable. Justice demands expiation 
and God has upheld the perpetuity of His law, 
His justice, and His righteousness by providing, 
out of His infinite compassion and grace, a propiti-
ation for the sins of mankind in Christ Jesus. 
These, then, are God's terms for salvation. Man 
must acknowledge the spiritual claims of the divine 
law, he must confess that by transgression of the 
same, he stands convicted as a sinner. He must accept 
by faith that Jesus, as his substitute, bore his sin, 
and suffered his death, thus releasing him from his 
guilt and conferring on him the gift of imputed 
righteousness. He must by faith accept the gift of 
eternal life through the death of Jesus on his behalf. 
When John in vision was shown the redeemed 
in eternal glory, he marvelled at the vast multitude 
24 
who were mustered before the blazing throne of 
God. He had been accustomed to small groups of 
Christians, hounded by Jews and Romans alike, 
many suffering martyrdom for their faith. Now, 
he writes, "I looked and saw a vast throng, which 
no-one could count, from every nation, of all tribes, 
peoples, and languages, standing in front of the 
throne and before the Lamb. They were robed 
in white and had palms in their hands, and they 
shouted together : Victory to our God who sits 
on the throne, and to the Lamb! . . . 
"Then one of the elders turned to me and said, 
`These men that are robed in white—who are they 
and from where do they come?' But I answered, 
'My lord, you know, not I.' Then he said to me, 
`These are the men who have passed through the 
great ordeal; they have washed their robes and 
made them white in the blood of the Lamb. That 
is why they stand before the throne of God and 
minister to Him day and night in His Temple; 
and He who sits on the throne will dwell with 
them.' " Rev. 7:9-15, N.E.B. 
When Jesus beholds this vast throng, redeemed 
and saved eternally in His kingdom through His 
atoning sacrifice, "He shall see of the travail of 
His soul, and shall be satisfied." Isa. 53:11. May 
every reader of these words be there. 
• 
How I Discovered the Advent Hope 
(Continued from page 13.) 
the subject of the sentence. My mind went back 
to Pearl Harbour, when carrier-based planes dropped 
death and destruction upon the naval base. That 
infamous day, December 7, 1941, came upon the 
United States like a thief in the night; but when 
the bombs began to fall there was certainly nothing 
secret about it any longer. D-day came upon the 
Germans like a thief in the night. They knew it 
was coming, but they did not know when. There 
was nothing secret about the Japanese raid or the 
allied invasion except the time. It was the day 
that came as a thief. 
So it is only the time of Christ's coming that 
will steal upon us as a thief. The Scriptures teach 
that at the coming of Jesus the righteous dead will 
rise from their graves and the living righteous will 
be changed from mortal to immortal in the twink-
ling of an eye. (1 Thess. 4:16, 17; 1 Cor. 15:52.) 
When I got to the book of Revelation I found 
more on the return of Jesus. John, in Revelation 
1 :7, confirmed what other prophets had written 
about the power and glory of Christ's appearing: 
"Behold, He cometh with clouds; and every eye 
shall see Him, and they also which pierced Him: 
and all kindreds of the earth shall wail because of 
Him. Even so, Amen." 
I also read in the fourteenth chapter of Revelation 
the prophet's description of his vision of the second 
coming. He saw Jesus with a sickle in His hand 
reaping the harvest of the earth. Being a farm boy, 
I was interested in the harvest. But I knew there 
had to be a planting or there would be no harvest. 
I knew from the stories Jesus told that there would 
be the good grain and the tares in the harvest. 
Jesus had said, "He that soweth the good seed is 
the Son of man; the field is the world; the good 
seed are the children of the kingdom; but the tares 
are the children of the wicked one; the enemy 
that sowed them is the devil; the harvest is the 
end of the world." Matt. 13:37-39. 
As I finished reading the Bible I was struck 
with the unity of the whole story from Genesis 
to Revelation. I saw how that sowing of good and 
evil began in the Garden of Eden. I saw how the first 
book of the Bible told of a beautiful new world 
fresh from the hand of God. It told of the beginning 
of sin and rebellion and the promise of a Saviour. 
The last book of the Bible ended as the first had 
begun, with a new heaven and new earth. The first 
book told of the beginning of sin in the earth; 
the last book told of its end and final destruction. 
I realized that the first coming of Christ as man 
to conquer for us as Adam failed to do, and His 
second coming as God to destroy sin, were the 
very warp and woof of Scripture truth. 
Yes, Jesus is coming again, to bring eternal 
life to as many as have chosen to share eternity 
with Him. He promised to come back for those 
who love Him, and He will not fail His word. I 
do not know when He is coming, but I want to be 
ready when He appears. I have chosen Him as 
my King and Lord, for I am one of the lost for 
whom He died and His love has won my heart. 
He created the world. He redeemed it when it was 
lost. He sowed the seeds of righteousness and is 
coming to gather the harvest. I can be a part of that 
harvest. What a blessed hope for all who look for 
His appearing! 
Design for Europe 
(Continued from page 6.) 
The dramatic happenings of the past few weeks, 
therefore, far from threatening the development of 
the "European idea," reveal that events are moving 
inexorably toward the climax foretold in the pro-
phetic delineations of Daniel and John. They serve 
to emphasize once again how speedily the stage is 
being set for the final crisis of history. 
Certainly the words of Jesus to the church down 
the ages were never more pertinent than they are 
today, "What I say unto you I say unto all, Watch." 
Mark 13 :37. 
25 
The Challenge of Martin Luther 
(Continued from page• 15.) 
throne, surrounded by white-robed ecclesiastics, the 
princes, and many others, the undaunted Martin 
Luther, "clear in his voice, modest but firm, and 
abiding by his conviction," discussed his books, 
first in Latin, then in German. 
With indignation the speaker of the Diet, the 
Chancellor of Treves, demanded, "Will you, or 
will you not, retract?" 
To which Luther made an eloquent reply, con-
cluding with the memorable testimony: "Unless I 
am convinced by Scripture and plain reason, for I 
do not accept the authority of popes and councils 
because they have frequently erred and contradicted 
each other—my conscience is bound by the Word 
of God—I cannot and I will not retract, for to go 
against conscience is neither right nor safe. Here 
I stand, I can do no other: may God help me! 
Amen!" 
Memorial of the reformer 
From the site of the Bishop's Palace we went to 
see the most imposing memorial of the great German 
Reformer. Upon the massive platform, forty-eight 
feet square and nine and a half feet high, are 
seven pedestals, with a higher central one which 
supports the bronze statue of Martin Luther, who 
took the battle for the supremacy of God's Word 
right into the camp of the adversary, and, endued 
with divine power, broke the stranglehold of en-
trenched error. Looking upward, in one hand he 
holds his beloved Bible. At his feet are the four 
precursors of the Reformation—Peter Waldo of 
France, John Wyclif of England, Jan Hus of Czech-
oslovakia, and the Italian Girolamo Savonarola. 
Standing upon small granite blocks at each corner 
are the four others who greatly aided the progress 
of the Reformation: Frederick the Wise, Elector of 
Saxony; Philip Landgrave of Hesse; his friend and 
counsellor Philip Melancthon; and John Reuchlin, 
the learned German doctor of Hebrew and Greek 
who through his dictionaries and grammars in 
these languages, fostered the study of the Old and 
New Testaments in the originals. 
The Elector Frederick, knowing the grave peril 
which faced Luther as he left Worms, laid secret 
plans for his friendly capture, and for some time 
he did not know that the Reformer had been taken 
to the castle of Wartburg, amid the wooded heights 
and valleys of the Thuringian forest. 
Although we could not visit the Soviet zone, we 
were able to gather some interesting facts. The 
castle of Wartburg still remains, together wit'l the 
chapel and the Ritterhaus, wherein he abode. His 
study has an old tiled stove, portraits of his parents 
and his own by Cranach, a chair, stone table, and 
carved chests containing copies of his writings, 
including his German translation of the Bible. 
While in retirement here, he commenced this great 
work. "Scripture without any comment," said he, 
"is the sun whence all teachers receive their light." 
By 1533, fifty-eight editions of the New Testament 
from the original Greek had been published. 
We visited Speyer and Augsburg where significant 
Imperial Diets were subsequently held. In the former 
city the towers of the vast, imposing basilica rise 
high above the trees on the grassy bank of the Rhine. 
In the episcopal palace, the Princes, representing 
Reformers in various states, firmly grasped the torch 
brandished by Luther, and obtained, by the vote 
of the majority, toleration for religious worship. 
Here at a later date they made the further solemn 
declaration, "In matters of conscience the majority 
has no power." Against the threatened repeal which 
would have again brought back the dominance of 
the Roman hierarchy, they promulgated their fam-
ous Protest, from which the name "Protestant" 
is derived. It was no negation, but the positive 
stand for the truth contained in Holy Scripture, and 
for personal liberty of conscience, with no intrusion 
by church or civil authorities. 
When Luther came here to defend his doctrine 
before Cardinal Cajetan he stayed in the cloister 
of St. Anna's as guest of the prior Frosch, who 
accepted the Reformed faith and became its pioneer 
in Augsburg. In the remains of the monastic build-
ings of this church on Anna Strasse, the custodian 
pointed out to us the window of the room which 
Luther occupied, looking out onto an enclosed 
walled garden. 
Just north of the Wartburg is the little town of 
Eisenach. In the market square is the Church of 
St. George which, although damaged in the last 
war, has been repaired. As a schoolboy, by his sweet 
singing and reverence, Martin Luther first came 
to the notice of Frau Ursula Cotta, who did much 
to relieve his extreme poverty. Eisleben, the place 
of his birth and death, is farther north on the way 
to Wittenberg. At Wittenberg, so specially con-
nected with the Reformer, the places of interest 
are all undamaged. St. Andrew's church, with its 
draped pulpit from which he preached his last 
sermon, is still standing. Engraved upon six panels 
of the ten foot high bronze door on the north side 
of the Schloss Kirche, is a replica of the 95 Theses 
in Latin. 
As we think of those dramatic days, and of the 
truth and liberty which the Reformers won for us at 
infinite cost in suffering and martyrdom, shall we 
not declare, even as did Martin Luther, "Here I 
stand !" With all eternity at stake, we surely can do 
no other. 
26 
11 
111111111 11111110'mm 111111 
II 
EASTER 
TEXT: 
MATTHEW 28:6 
" He is not here: for He is risen." 
T
HIS is the Easter message. It is also the basic 
affirmation of the Christian faith for all times, 
"for upon the fact of the historic resurrection 
stands or falls the whole fabric of Christianity," said 
Dr. Campbell Morgan. 
For three days following the crucifixion and the 
interment of our Lord, a dreadful hush settled over 
the world. The Son of God, the Incarnate One, had 
died and had been buried. Now what? Had the 
powers of darkness triumphed? Would the claims of 
Christ and the plan of God fora. resurrection prove 
to be false? Heaven and earth waited for the answer. 
None of Christ's own followers believed in it. But 
when, for other reasons, they visited the tomb and 
found it empty and they heard the angel herald an-
nounce, "He is risen," then they, and all others, knew 
that the plan and the promise had been fulfilled. In-
deed, as Peter said a little later, "it was impossible" 
that it should have been otherwise. Yes, as Strauss 
once remarked, "The resurrection message is the cen-
tre of the centre" of Christian faith and concept. 
At the dawn of history, following the tragic entry 
of sin and the banishment of man from Paradise, 
the voice of hope was heard and the divine plan and 
promise announced—the Seed of God would bruise 
the serpent's head. 
"I will put enmity between thee [Satan) and the 
woman [the church) and between thy seed and 
her Seed; It [He) shall bruise thy head, and thou 
[Satan) shalt bruise His [Christ's) heel." Gen. 
3:15. 
The death of Jesus and subsequent resurrection. 
provided the joyous and complete fulfilment of that 
Edenic promise. With the resurrection an accom-
plished act, three things were determined: 
a. The ultimate destruction of all evil. 
"For this purpose was the Son of God manifested, 
that He might destroy the works of the devil." 
1 John 3:8. 
At the "empty tomb." 
b. The ultimate destruction of the devil himself. 
He (Christ) "took part of the same [flesh and 
blood of mankind); that through death He 
might destroy him that had the power of death, 
that is, the devil." Heb. 2:14. 
c. The execution of this destruction would be ac-
complished within the space of a "short time." 
"Woe to the inhabiters of the earth.. . . The devil 
is come down unto you, having great wrath, be-
cause he knoweth that he hath but a short time." 
Rev. 12:12. 
The resurrection was God's answer to the devil. It 
turned the cross of shame and apparent defeat into 
a sign of glorious victory and a symbol of power. 
"Concerning His Son Jesus Christ our Lord, . . . 
declared to be the Son of God with power, . . . 
by the resurrection from the dead." Rom. 1:3, 4. 
NOTE.—"In the act of the crucifixion of the Christ 
man turned his back upon God. In the fact of His 
resurrection, God turned His back upon His enemies." 
"Up from the grave He arose, 
With a mighty triumph o'er His foes; 
He arose a Victor from the dark domain, 
And He lives for ever with His saints to reign; 
He arose! Hallelujah! Christ arose!" 
Prophetic witness was given both of the passsion 
and resurrection of Christ, by the Psalmist. 
"For Thou wilt not leave My soul in hell; neither 
wilt Thou suffer Thine Holy One to see corrup-
tion." Psa. 16:10. 
Jesus Himself gave notice of His resurrection, not 
only by the analogy of Jonah and the whale (Matt. 
12:40), but by one of the most remarkable references 
to His passion uttered in the presence of unheeding 
disciples. 
"Therefore doth My Father love Me, because I lay 
down My life, that I might take it again. No 
man taketh it from Me. but I lay it down of 
Myself. I have power to lay it down, and I have 
power to take it again. This commandment have 
I received of My Father." John 10:17, 18. 
NOTE.—"He is risen" was the most joyous message 
given to man since the Fall. Fo: then, as Dr. Camp-
bell Morgan affirmed, "Christ became absolute Master 
and His church is not fighting a conflict the issue 
of which is uncertain. The victory has been won, and 
therefore it must be won. Standing by the risen Man 
of Nazareth, each one putting trust in Him may say 
with reverent and holy fear, and yet with certainty 
and absolute boldness: My heart is glad, my tongue 
rejoices, and my flesh also shall dwell in hope." 
The Christian faith and hope depends absolutely 
upon the fact of the resurrection. This truth is 
presented graphically and urgently by the apostle 
Paul. 
"If Christ be not risen, then is our preaching vain, 
and your faith is also vain. Yea, and we are 
found false witnesses of God. . . . If Christ be 
not raised; . . . ye are yet in your sins." 1 Cor. 
15:14-17. 
If Christ did not rise from the dead the saints of 
God went to their sleep without any hope of living 
again. For, contrary to the teachings of many, the 
sleeping saints do not go to heaven at death. They 
will be "raised" from the dead by virtue of Christ's 
resurrection. 
"If Christ be not raised . . . then they also which 
are fallen asleep in Christ are perished. . . . But 
now is Christ risen from the dead, and become 
the firstfruits of them that slept. For since by 
man came death, by man [the Man] came also 
the resurrection of the dead. . . . But every man 
in his own order: Christ the firstfruits; afterward 
they that are Christ's at His coming." 1 Cor. 
15:17-23. 
The Easter message then, is the message that says, 
"Death does not end all." There is life beyond the 
tomb—but that life depends absolutely upon the 
ultimate resurrection of saints. And the resurrection 
depends upon the promised return of our Lord. 
"For the Lord Himself shall descend from heaven 
with a shout, with the voice of the Archangel, 
and with the trump of God: and the dead in 
Christ shall rise first: then we which are alive 
and remain shall be caught up together with 
them in the clouds, to meet the Lord in the air: 
and so shall we ever be with the Lord." 1 Thess. 
4:16, 17. 
Why Was Jesus Crucified ? 
(Continued from page 7.) 
very human unwillingness to accept enlightenment, 
desiring to hold their own dogmas and ways as sac-
rosanct and inviolable, resisted all the appeals of 
mercy extended by Jesus. To protect their own 
privileges, to silence all opposition to their views, 
the priests were driven to their dark work, the 
rejection of their Saviour, and the handing of Him 
over to the Roman authorities to be crucified on 
perjured evidence. In no small way, our Lord's 
death was due to the inherent perversity of human 
nature. It was sin, sinful tendencies fully fruited, 
that led Jesus to His execution. 
In the days when Jesus lived and taught, the 
political relationship between Judea and Rome was 
tense, uneasy; frequent acts of violence occurred; 
tragedy, insurrection, and death often broke out. 
Yet the Jewish leaders themselves were well fed 
and cared for by their Roman overlords; they were 
therefore as desirous as the Roman procurator him-
self to keep mob demonstrations at a minimum. The 
appearance of Jesus, supreme, leading crowds of 
ten thousands of people, was not a scene that min-
istered to their peace of mind. Were Jesus to strike 
a blow for His claims, as they thought He might, 
then Roman retaliation might be bloody and severe. 
The high priest, Caiaphas, advised in the council, 
that Jesus be put to death, that the nation be saved 
any disciplinary punishments that might be meted 
out as a result of His activities. "Consider," he said, 
and perhaps not without his tongue in his cheek, 
"that it is expedient for us, that one man should 
die for the people, and that the whole nation perish 
not." John 11:50. 
Our Lord was well aware of the danger in which 
He stood ; of the spies who were daily watching 
28 
Him; of the plots being hatched to trap Him; of 
the fact that one of His disciples was to betray Him; 
but He made no attempt to hide or escape into 
seclusion. Instead, He deliberately journeyed to 
Jerusalem, and for several days spoke in full view of 
the people, drawing every attention to Himself. It 
was like stirring up a nest of hornets, bearding a 
lion in its den, and fully calculated to bring down 
upon His head the full wrath of the authorities. 
When, inevitably, He was arrested in the darkness 
of early morning by the mob and rabble who came 
with the officers, "with swords, and staves, and 
torches," He made no effort to defend Himself, to 
rally His supporters in His defence, to break away 
and escape; rather, He stretched out His hands in 
voluntary surrender to be manacled, and without 
resistance, allowed Himself to be led away. 
Redeemer of the world 
Actually the death of Christ was planned and 
arranged more than four thousand years before it 
happened; indeed, it was planned before the world 
began. "Ye were redeemed . . . with the precious 
blood of Christ, . . . who . . . was foreordained 
before the foundation of the world." 1 Peter 1:18-
20. Jesus was "the Lamb slain from the foundation 
of the world." Rev. 13:8. No man has ever died, 
and been buried, and in his death and burial ful-
filled so many prophecies concerning these events 
as did Jesus Christ. Over the passage of centuries, 
God spoke by visions, and other revelations to in-
dividuals of His choice, and these men "at sundry 
times, and in divers manners" wrote down much 
of the details of the sufferings of Christ. Moses, in 
the fourteenth century B.C., indicated the sacrificial 
nature of His death; David, in the tenth century, 
revealed details of the crucifixion scenes (Psalm 22) ; 
Isaiah, in the sixth century, told of His coming sor-
rows and burial (Isaiah 53) ; Daniel, also in the sixth 
century, wrote down the year of the Lord's coming 
decease (Daniel 9:26) ; and Zechariah, in the fifth 
century, made reference to the betrayal of Christ 
for thirty pieces of silver. (Zech. 11:13.) Indeed, 
it may be asserted that one reason for our acceptance 
of Christ's claims to be the Son of God, was the 
remakable way in which the whole pattern of our 
Lord's life and death followed the already written 
prophetic outline. These features make the death 
of Jesus unique. His death was divinely planned. 
There is an old story which commences thus: 
"Abraham built an altar there, and laid the wood 
in order, and bound Isaac his son, and laid him 
upon the altar, upon the wood; and Abraham 
stretched forth his hand, and took the knife to slay 
his son." Gen. 22:9. This story of a youth about 
to die had a happy ending; as the knife was about 
to fall, the old man saw a ram caught in a nearby 
thicket; this animal he caught, and held, while the 
youth, released from the altar, jumped down with 
a great sigh of relief ; a few minutes later, the ram 
was dying, a sacrifice on the altar just vacated. The 
youth should have died; the ram died as his sub-
stitute. The ram's death was vicarious; it suffered 
instead of another. Thus yet another Old Testament 
story illustrates for us the work and ways of Jesus; 
our Lord had no cause to die, but the Bible teaches 
that His death was substitutionary; it was vicarious; 
He died as a substitute for the whole human race. 
He died that we might live 
This statement about the death of Jesus being 
vicarious needs to be more understood. Wrong 
doing brings disobedient men under condemnation, 
and the judicial penalty of death. There is no room 
in the universe for any rebellion against the sov-
ereignty of the Creator's ways. "The wages of sin is 
death." Rom. 6:23. 
But is not God merciful? Scripture replies, "He 
delighteth in mercy." "He desireth not the death 
of a sinner, but that the sinner may turn from his 
ways and live." A thief may live to be eighty before 
he dies; an adulteress may live until she is seventy-
five. That is the mercy of God extended to them 
and to us. Our Father gives life to drunkards, liars, 
lechers, and murderers in order that during their 
extended days they might find a substitute to bear 
the divine penalty for their own folly. That sub-
stitute is the Lord Jesus Christ. He died that man 
might live. "As in Adam all die, even so in Christ 
shall all be made alive." 1 Cor. 15:22. "He was 
wounded for our transgressions, He was bruised 
for our iniquities; . . . and with His stripes we 
are healed." Isa. 53:5. As our Creator, and loving 
the race of humanity whom He had made, He 
could not envisage their loss and separation; there 
followed a council of peace between Christ and 
the Father, and Jesus offered Himself freely to die 
vicariously to save His people. 
The story is told of an American father walking 
to the village cemetery every week, his small son 
trotting by his side. There was a handful of flowers 
to be arranged on a grave, and a moment or two 
of silence in respect for the one now dead. Came 
the day when the child asked, "Who is dead, there, 
Father?" That was the time for the father to tell 
of the day when he had been called to leave home, 
join the army, and do battle for his leaders; there 
had been farewells to say, and tears to shed, a wife, 
mother, and family, and one unborn to leave be-
hind; there had been a young volunteer, a youth 
yet unmarried, a neighbour, a friend, and he had 
gone to war in the father's place; and wounded, and 
returning home ill, had died, and here was buried. 
"Son," said the father, "I am here alive today 
29 
with you because that young man took my place 
before a bullet," and father and son paid tribute 
together to the fallen, whose sacrifice was their life. 
So Jesus died that we might live. He died at the 
hands of sinful humanity; He died to save the 
"holy" nation; He died voluntarily; He died at 
"the fullness of time;" He died to give life to all. 
Welcome, then, Good Friday, and all such suitable 
occasions when we can remember in a special way 
how Jesus was executed to "bear the sins of many," 
and to give eternal life to all who so desire it. 
The End of the Beginning 
(Continued from page 20.) 
is quoted as having stated that the "dice were 
heavily loaded against the more liberal-minded of 
the Fathers." Upon returning from Rome, however, 
he is supposed to have said that, because of the 
Pope, the climate has changed and the dice are no 
longer loaded. From the viewpoint of an onlooker 
it would seem that the views of the liberals are 
prevailing, despite some determined opposition from 
the Roman Curia, the focal-point of conservative 
strength. However, the apparent defeat of the trad-
itionalists cannot be considered as final, for the 
conservative tendencies in the Catholic church are 
very deep-rooted, and there is no real evidence so 
far that the aged pontiff is favourable to radical 
changes. 
It is in the context of Catholic-Protestant unity 
that the divisions of opinion within the Council 
membership take on their major significance. The 
object of the "Fishermen" though vigorously sup-
porting Catholic dogma, is primarily to avoid 
insistence on elements which would deepen the 
age-old chasm between Rome and other Christians. 
The "Fishermen" believe that if the language of 
the Catholic church regarding certain doctrines, such 
as the relation of Tradition to Scripture is changed, 
it will be easier to attract Protestants toward the 
Papal See. It should not be forgotten, however, 
that the division of opinion is not concerning the 
goal, the unity to be reached, but solely concerning 
the methods to be used to attain this end 
Some eighteen non-Catholic religious bodies either 
sent observer-delegates or were represented at this 
first Council session by observers invited as guests 
by the Secretariat for the Union of Christians. The 
observers are unanimous in praising the moving 
cordiality with which they have been received. 
Archbishop Heenan of Liverpool, a member of 
the Secretariat for Christian Union, claims that the 
Council has increased Protestant respect of the 
Catholic church. There is no question but that 
forces of rapprochement have been set in motion 
which will have important results in the future. 
Many religious leaders think a definite start has 
been made toward the distant and elusive goal of 
Christian unity. Dr. Lukas Vischer, representing the 
Geneva World Council of Churches, made this 
statement: "The first session of the Council has 
demonstrated the will to walk together. The road 
is long. One thing is certain, we have begun to 
travel along this road." Nevertheless, most church 
leaders, both Protestant and Catholic, feel that 
union is generations away, perhaps even centuries. 
Time went so far as to state categorically: "No-one 
believes that the Christian churches will join to-
gether in this century." In fact, one observer in 
Rome told me: "I think I can leave the worry about 
unity to my grandchildren!" 
The debate with the separated brethren has 
not begun yet, and despite the new conciliatory 
tone, and the resulting psychological relaxation, 
it is hard to see exactly where Catholics and Protes-
tants will find a common platform on which to 
construct unity. Of course, the chasm between 
atheistic and anti-Christian secularism and Christi-
anity is deeper than the divisions between the Chris-
tian churches, and some have suggested that oppos-
ition to secularism and materialism could form 
this common denominator. 
Pope John XXIII has asked non-Catholic Chris-
tians to pray for the success of the Council, for cer-
tainly what happens in Rome will not only affect 
Roman Catholics, but will leave its indelible mark—
for good or ill—on human history. We are convinced 
that there is a deep yearning in certain segments 
of Roman Catholicism for spiritual renewal, and 
a host of Catholic laymen and ecclesiastics are 
thirsting for righteousness. In their October message 
to the world, the Council Fathers gave expression 
to their desire for spiritual self-renewal in order 
to become more faithful witnesses of the Gospel 
of Christ, "our only Saviour." We may well pray 
therefore, that many Catholics may come to know 
Jesus Christ as their only Saviour and allow the 
New Testament message to "break through the 
manifold fetters and incrustrations" with which 
centuries of Papal and Conciliar dogmas and teach-
ings have overlain the Gospel of salvation. 
Called by Name 
(Continued from page 21.) 
we, with the triumphant throng, passed dry-shod 
to the other side. Had we seen "the man Moses" 
coming radiant from the Mount, not we to murmur 
and complain. Thereafter we would have been one 
with Joshua and Caleb and made our successful entry 
into the Promised Land. 
Much more even had we lived in the time of 
our Lord. 
30 
Not we would have rebuffed His "little ones." 
Not we would have doubted His power and 
authority. 
Not we to fear—to sleep—to doubt— - 
If only we had been there, upon the Mount, 
upon the sea, in the gloom of the garden, even 
among the angry mob, not we to turn tail and flee, 
not we to deny, not we to follow afar off 
But me, I have often wished that I could have 
been that woman in the garden. 
"The first day of the week cometh Mary Mag-
dalene early, when it was yet dark." 
She couldn't wait any longer. He was dead, but 
He was still "her Lord," and she—drawn like a 
magnet to the pole—followed the promptings of her 
faithful heart and "early," before any others, came 
to the quiet garden and found the empty tomb. 
She was distraught. So blinded by her grief was 
she that even the presence of "angels in white" 
failed to startle her into awareness. They could have 
been the veriest of mortals, so insensible was she. 
She "turned herself back," the Record tells us. 
And then Another asked her that self-same 
question. 
"Woman, why weepest thou?" and she didn't 
even register who it was who spoke to her. 
Until— 
"Jesus said unto her, 'Mary.' " 
I wish I had been that Mary that morning. 
How often had that Mary been afraid of the 
sound of her name! 
The kindly Luke describes her as "a woman in 
the city which was a sinner." Mary of Magdala, 
a woman of evil reputation, a grief of mind to 
her loved ones, seven times laid hold upon by the 
Lord. A girl with a history like that must many 
times have suffered humiliation. 
But today, as she knelt before the Master and 
heard His lips articulate her name, she knew her-
self for what she really was, the chosen of the 
Lord, a daughter of Zion coming to her Saviour 
in garments of needlework of His own weaving. 
I wish I had been she. 
But thanks be, the promises of God are such that 
we can every one of us put ourselves in Mary's 
place as it were, and He asks us all the self-same 
question: 
"Why weepest thou?" 
For what He did for Mary He can and does do 
for us. 
"Fear not," He says, "for I have redeemed thee; 
I have called thee by thy name, thou art Mine." 
So let us not weep. The message of Easter tells 
us, above all, to lift our eyes to His dear face and 
see who it is that speaks to us, and the glory of it 
is that if we will only listen we shall hear accents 
just as sweet, just as loving, just as intimate and 
personal as did Mary on that blessed resurrection 
morning. 
Thanks be, when the dear Lord thinks of 
us, which He does continually and without the 
minutest intermission, He thinks of us individually, 
by name. 
We can imagine Peter incredulous on that Sunday 
morning; poor, defaulting Peter. 
"And did they really specially mention me?" 
We can imagine him seeking that confirmation 
again and again, and, oh, the joy it would bring to 
his bruised heart. But it was true. 
"Go tell His disciples—and Peter," the angels 
had said. Despite all his failure, because of all his 
failure, Peter especially was to be reassured. 
Wrote the Psalmist David: "I am poor and 
needy, yet the Lord thinketh upon me." 
Praise be, He is thinking on us, too, today, and 
whatever we have been it doesn't matter. Let us 
look up and see the love-light gleaming in His 
blessed face, and henceforth follow Him so closely 
that we shall at last hear our names ring through 
the heavenly courts, for it will be no hole-in-the-
corner business, His welcome. "Come, ye blessed 
of My Father," He will say, "Come Mary, Come 
Peter, Come David, Come Abraham." 
Let us make exceedingly sure that we are there 
to hear Him then. 
COPYRIGHT ACKNOWLEDGMENTS 
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Service; pages 4, 5, 6, Keystone; page 7, Braun et Cie; page 9, 
Religious News Service, Pallas Gallery; page 10, S.P.C.K.; 
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.11 
I 
I 
I 
I 
I 
A Bible Story Re-told 
By Josephine Walton 
A
DOWNHEARTED group of 
men sat huddled together on 
the pebbly beach by the lake-side. 
They were tired and sad. 
Two days earlier they had ar-
rived in Galilee from Jerusalem, 
feeling quite beaten and dejected. 
Not even the startling message 
from one of their women-folk, 
claiming to have seen their Master 
again, had served to cheer them 
up. 
They didn't know whether to 
believe the message or not. The 
women had been so distraught 
at the time, it would be easy for 
Mary to have been mistaken. 
How could a man who had 
been crucified and whom they had 
seen die with their own eyes, 
come alive again? And promise 
to meet them here in Galilee? 
The tallest and most powerfully 
built man among them, headstrong, 
impulsive but lovable Simon Peter, 
suddenly jumped to his feet cast-
ing aside his cloak. His voice was 
determined: 
"Well, I don't know about you 
fellows, but I'm not sitting here 
moping any longer. I'm going 
fishing !" 
He said it with an inquiry in 
his tone, "Did any of them want 
to go with him ?" 
They scrambled to their feet 
one by one. 
"We too!" said Andrew and 
Thomas. 
James and John also agreed. 
The sun sinks fast in the Middle 
East, and so it was dark as they 
launched the boat loaded with 
fishing gear. 
While following Jesus, they had 
been a long time away from the 
nets, but they felt their old skill 
return to them as they pushed off 
from the shore. 
The moon rose high in the 
heavens, the nets were cast. Then 
they were drawn, and cast again, 
and again. 
Simon stood singing softly in the 
prow of the boat, his deep bari-
tone recalling a little hymn the 
Master had taught them to love. 
All through the long night 
hours they toiled, but they caught 
nothing. 
"It's no use, we'll have to leave 
it until later," said James, as they 
watched the first red glints of the 
dawn appear in the sky. 
Together they pulled for the 
shore. Simon Peter was thoroughly 
disheartened by this time, and his 
face showed it. He fumbled with 
one of the nets that had got a 
jagged tear in it, trying to mend 
it with quivering fingers. 
"Nothing's gone right for us 
since the Master was taken from 
us," he grumbled. 
"Have patience, Simon," his 
brother Andrew admonished him. 
"The Master said He would meet 
us here, and He has never yet let 
us down!" 
"Umph !" grunted Simon. "Ju-
das thought the Lord had let us 
down. . . ." 
"Yes," Thomas butted in, "and 
look what happened to him. He 
found out how wrong he had 
been . . . when it was too late !" 
The boat was steadily approach-
ing the shore, when John, who 
had been sitting silently in the 
stern, suddenly spoke close to 
Simon's ear. 
"Look! Look there . . . on the 
beach! Someone is waving to us." 
"Wonder who it is? He's got 
a fire going, too," observed Simon. 
A voice hailed them from the 
shore: "Have you caught anything, 
boys ?" 
"No!" shouted Simon. H e 
sounded irritable. 
Andrew nudged his brother : 
"Have a care, Simon," he said, 
"you don't know who it is." With 
gentle voice he chided the big 
man. 
"Cast your net on the right side 
of the boat," called back the 
Stranger. 
32 
"Does he think we don't know 
how to fish?" muttered Simon in 
disgust. But nevertheless he felt 
compelled to obey the command 
and he helped to cast the net yet 
again. 
Almost before the net touched 
the bottom of the lake, it was 
filled with a great number of 
fishes. One hundred and fifty-three 
they counted out later. 
Enlightenment dawned on John. 
He grabbed Simon's arm excitedly. 
"Simon, it is the Lord !" he 
exclaimed, his voice tremulous. 
Simon Peter jerked up his 
tousled head. He took another 
look at the Stranger still standing 
patiently at the water's edge, and 
with a loud cry of recognition, he 
cast aside the garment he had 
previously wrapped around him 
for warmth in the chill morning 
air, and leapt over the side of the 
boat into the water. 
Splashing his way through the 
shallows he stumbled over the 
pebbles and threw himself at the 
feet of Jesus. 
Great sobs shook his massive 
shoulders as Jesus laid a gentle 
hand on the tangled curls. 
"Come, Simon, son of Jonas, 
bring Me some fish and let us 
eat. You must all be hungry." 
At the tone of the Master's 
beloved voice, Simon jumped to 
his feet joyfully, and in a sudden 
burst of his old enthusiastic pride 
in his physical strength, he shouted 
to the others: "Let me have the 
net, you fellows. I'll bring it in !" 
Exerting all his powerful mus-
cles, he dragged the heavily laden 
net clean out of the water onto 
the beach, and laid it at Jesus' 
feet. 
Soon they were all seated hap-
pily round the small fire in the 
light of the early morning, mun-
ching the bread cakes Jesus had 
provided, and eating the cooked 
fish as they all talked at once. 
The whole world seemed different 
now. 
The Master had kept His word! 
He was here, just as He had pro-
mised! Mary had not been mis-
taken after all. 
They were content and happier 
than they had been for a long 
time, sitting here in His presence, 
just like the old days. Questions 
could wait. Right now they were 
going to make the most of this 
hour. Jesus was theirs once again. 
itees oi the ',bible 
By Felicity Fayers 
IT is interesting to consider the 
many different trees mentioned in 
the Bible. Look up as many pas-
sages as you can, and make a list 
of Bible trees. This Quiz will help 
you in your search. 
QUESTIONS : 
1. Under what kind of tree did 
an angel of the Lord appear to 
Gideon, the "mighty man of val-
our"? 
2. The wood of what two trees 
did Hiram, king of Tyre send to 
Solomon to use in the building of 
the Temple? 
3. When the Jews were in exile 
in Babylon, on what tree does the 
Psalmist tell us they hung their 
harps? 
4. In their travels, the Israelites 
came to Elim where there were 
twelve wells of water. What kind 
of trees were growing round the 
wells? 
5. What trees, according to the 
Psalmist, are a house for the stork? 
6. In Isaiah 41:19 the prophet 
mentions seven trees that the Lord 
will plant in the wilderness. Look 
them up and add them to your 
list. 
7. In Hosea 4:13 the prophet 
mentions three trees under which 
the Israelites used to burn incense. 
What were they? 
8. Under what tree did Elijah 
sleep when an angel visited him, 
and told him to rise and eat? 
9. Find three trees mentioned in 
Isaiah 44:14 that a carpenter hews 
down, and another that he plants. 
10. When Nathanael spoke with 
Jesus, the Lord said He had seen 
him when he was under what kind 
of tree? 
11. What kind of tree did 
Zacchaeus climb so that he could 
see Jesus? 
See how nicely you 
can colour this 
picture and send it 
with your name, age, 
and address to 
Auntie Pam, The 
Stanborough Press 
Ltd., Watford, Hert.., 
not later than 
May 5th. 
[Please do not paste 
your pictures on stiff 
card as the best 
entries are mounted 
in our special 
collection of paintings 
which you can see if 
you visit usl] 
33 
12. What kind of tree did 
John speak of in Revelation when 
he saw two trees and two candle-
sticks standing before the God of 
the earth? 
Nem, �
la/un 
By Ronald James 
T
HE junk-man will be calling 
next week," Tim reminded his 
sister Kay. "Are you sure you have 
remembered everything?" 
"Of course I have," Kay replied. 
"No 'of course' about it; last 
year you forgot to include all the 
bones we'd collected." 
"Well, you forgot horse-shoes 
the year before," Kay reminded 
him. 
"I say, I forgot to tell you. Li-
jah says there's a lot of horse-
shoes in the old barn in Pope's 
field. I heard him telling Sam. He 
said 'There's a nice little old parcel 
of horse-shoes in the old barn this 
year.' 
"You talk about me forgetting 
things," sniffed Kay. 
"Oh, well, I'll get a sack and 
we'll go and collect them," sug-
gested Tim. 
Every year, the junk-man, as the 
children called him, visited Cherry 
Tree Farm. Tim and Kay were 
allowed to accumulate anything in 
the form of scrap iron, bones, and 
other unwanted trifles. The money 
which they received was divided 
between them. 
"Jolly cold !" shivered Kay as 
they crunched their way over the 
frozen grass. 
"Yes; hope it lasts, then there'll 
be skating," answered Tim hope-
fully. Let's run and we'll soon be 
warm." 
The reached the old barn, 
breathless but a great deal warmer. 
"Beastly dark in here. Good 
TREE QUIZ ANSWERS 
1. Oak (Judges 6:11); 2. Cedars and 
firs (1 Kings 5); 3. Willow (Psa. 137: 
2); 4. Palm trees (Exod 15 :27); 5. Firs 
(Psa. 104:17); 6. and 7. References given 
with questions; 8 Juniper tree (1 Kings 
19:5); 9. Reference given with question; 
10. Fig tree (John 1:48); 11. Sycamore 
tree (Luke 19:4); 12. Olive tree (Rev. 
11 :4). 
job I brought my torch," said Tim. 
He shone the light slowly 
around. Rolls of old netting, 
sacks, various farm implemens, and 
a great many cobwebs were re-
vealed. Of horse-shoes there was 
no sign. 
"What a swindle! dragging all 
this way for nothing!- grumbled 
Tim. 
"You misunderstood what Lijah 
said I expect," Kay laughed. 
"No, I did not, he said—I say !" 
Tim broke off, "just look at all 
the bats up there." 
High in the roof hanging from 
the rafters a number of bats were 
clustered. 
"Switch the torch off, we might 
wake them," said soft-hearted 
Kay, after they'd had a good look 
at the odd little creatures. 
"What queer faces they have. 
What kind were they, do you 
think?" asked Kay, as they entered 
the farmhouse. 
"I don't know," her brother 
YOUR LETTER 
My dear Sunbeams, 
ON the desk beside me as I write, 
I have a copy of one of Holman 
Hunt's famous paintings called, 
"The Light of the World." It shows 
Jesus Christ standing outside a door 
which is tightly closed and over-
grown with weeds and vines. He 
wears a royal robe, and upon His 
head is a kingly crown which is en-
twined with thorns. In His left hand 
He holds a lantern, and His right 
hand is raised in the act of knock-
ing upon the fast-closed door as if 
He hopes the occupant will admit 
Him, because there is no handle on 
the outside. 
Like a parable, this picture has a 
hidden meaning, and represents 
Christ knocking on the door of our 
own heart and depending on us to 
let Him in. 
However, that is not the end of 
the story. When the frame of Hol-
man's original painting had to be 
removed for repair, right down in 
one corner of the picture was found 
this inscription in Latin, "Nec me 
proetermittas, Domine !" which 
means in English, "Neither pass me 
by, 0 Lord !" This was Holman's 
humble prayer that the Light of the 
World, Christ Himself, would enter 
his own heart and dispel the dark-
ness of sin. And so, as we especially 
remember at Easter the great sacri-
fice of Jesus in giving His life for 
us, we too can say this prayer, that 
admited, "their ears looked funny 
to me, too." 
"Hallo! whom have you been 
watching? Visitors from outer 
space?- chuckled Farmer Jones, 
overhearing the children's com-
ments. 
"They were horse-shoe bats," he 
explained, after receiving a des-
cription of the hibernators in the 
old barn. 
"Of course, that's exactly what 
their faces looked like; little horse-
shoes," cried Kay. 
"Yes, that is the feature which 
gives them their name," smiled 
the farmer. "Another distinguish-
ing feature is that their ears lack 
lobes." 
"Thought they looked different 
from other bats I've seen," said 
Tim. 
"Well, we didn't get any more 
scrap iron but I'd rather have seen 
the bats," Kay remarked. 
"Me too!" agreed her brother, 
enthusiastically. 
Jesus may not pass us by because we 
have ignored His call, but that He 
may come and dwell in our hearts. 
When we have Christ the Light 
of the World in our hearts, we can-
not help shining ourselves, and after 
all, this is what Sunbeams are for, 
isn't it? 
Good-bye for now. Keep shining 
brightly ! 
Yours affectionately, 
RESULTS OF JANUARY COMPETITION 
Prize-winners.—Deirdre 
M. Landels, 
23 Hil'park Avenue, Edinburgh, 4. Age 
15; Gordon Burgess, 53 Fuller Road, Wat-
ford. Age 11 
Honourable Mention.—Sylvia 
Floate 
(Felixstowe); Stephanie Robinson (Brigh-
ton); Graham Hall (Plymouth); Denise 
Goulstone (Garston); Christine Binder 
(Lincoln); Doreen Floate (Felixstowe); 
Shan Phillips (Southgate); Carolyn Tur-
ner (Edinburgh, 4); Barbara Wells (Lin-
coln); Carol Y. Hall (Plymouth); Robin 
Clee (Royton); Pamela Ware (St. Bud-
eaux); Martin D. Clee (Royton); Andrew 
Smith (Ipswich); Dawn Bosustow (Devon-
port). 
Those who tried hard.—Stephen Gibbs 
(Theydon Bois); Yvonne Grover (Brix-
ton); Linda Brimming (Swilly); Ruth 
Teare (Ipswich); Simon Plunkett (Stret-
ford); Elaine Burgess (Portadown); An-
thony Crunden (Ipswich); Anne Holden 
(Portslade); Gordon Graffin (Randals-
town); Marilyn Gibbs (Theydon Bois); 
Carol Savins (Whitleigh); Robin Gibbs 
(Theydon Bois); Christine Fuller (Thun-
dersley); Gary Freeman (Clapham); Janet 
Dust (Enfield). 
34 
MIRROR 
OUR TIME, 
,05- ...60:110:14:11111ellsrj 
A European Europe 
INTERPRETING General de Gaulle's design for 
Europe, M. Couve de Murville said: "We are not 
seeking to maintain a large or small Europe, but 
to know if the Europe we are creating is a European 
Europe." 
Coming great church 
As a •result of the "unexpected and dramatic 
quality" of the Vatican Council "raising hopes 
for Chistian unity on a scale hitherto impossible," 
says the Rev. Patrick C. Rodger of the Faith and 
Order Department of the World Council of Churches, 
"it is possible now in a new way to look beyond 
the sad divisions of the past to the 'coming great 
church' whose features are known only to God." 
British "micro-brain" 
THE necessity of reducing rocket and space 
guidance systems to the smallest possible dimensions 
has resulted in the development in Britain of a 
"micro-brain" containing 3,438 components in 
a volume of just over seventeen cubic inches, and 
weighing less than two pounds. 
Fourth "courtesy call" 
WHEN the Rev. Leslie Davison, president of the 
Methodist Conference in Britain visited the Pope 
recently, he became the fourth head of a major 
non-Catholic church to pay his respects to the Pope. 
Lord Fisher called on him in December, 1960, 
while Archbishop of Canterbury. Dr. Arthur Lichten-
berg, president of the American Episcopalian Church 
called in November, 1961 and Dr. Archibald Craig, 
Moderator of the Church of Scotland, in March, 
1962. 
Protestants in South America 
THE report of a conference of Protestant churches 
in Latin America claims that there are about 
7,300,000 Protestants in the continent today. Of 
these, 4 million are in Brazil, with a million each 
in Chile and Mexico. 
Toward African unity 
IN North Africa there are two competing pan-
African unity movements, the sixteen nations of the 
Monrovia group comprising the twelve states of 
former French Africa, Nigeria, Sierra Leone, 
Ethiopia, and Liberia, which Madagascar also is 
to join, and the Casablanca powers—Ghana, Guinea, 
Mali, Morocco, Algeria, and the United Arab 
Republic. 
Delinquent children 
THE Home Secretary speaking in Preston, stated 
that among boys between fourteen and seventeen, 
one in forty every year is found guilty of an indict-
able offence. Though the proportion is less among 
girls, it is three times as high as before the war. 
Polar strategy 
A RUSSIAN nuclear submarine recently cruised 
under the ice to the vicinity of the North Pole to 
demonstrate its capacity to prevent "enemy" rocket-
carrying submarines from delivering an attack 
from the polar regions upon the Soviet Union. 
Creeping shadow 
"CHINA casts a shadow over the world that looks 
as if it will grow longer every year," asserts the 
Sunday Times. 
"Sea of trouble" 
AN article in U.S. News and World Report 
truly calls the ocean between South-east Asia and 
Australia, a "sea of trouble." Sukarno is a "man in 
a hurry" seeking to expand Indonesia from New 
Guinea in the east to Malaya in the west and from 
North Borneo in the north to Timor in the south. 
 
Space "hikers" 
FROM the Manned Space Flight Centre in Texas 
comes the news that by 1964 or 1965 it may be 
possible for 'spacemen to leave spaceships equipped 
with a portable backpack for the purpose of explor-
ing the moon. 
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