munities of faith. The Christian Church, with nearly two mil-
164 CHRISTIANITY AND OTHER FAITHS
7. The relation of religion—and in this discussion we mean the relation of Christianity—to the state is a crucial issue brought into sharp focus by a recent book, How to Serve God in a Marxist Land. Does Jesus' teaching about God and Caesar mean that the Christian in Russia or Communist China must serve two masters? Does the Pauline injunction about being subject to the governing authorities instituted by God apply under a Communist dictatorship? Is Communist government an order founded by God to which the Christian citizen owes allegiance? These are questions that mean different things to different people, and are answered in divergent ways, in Eastern and Western Europe, in India and China, in North America and in Africa. A neutral attitude does not appear possible in a Communist-dominated country, where certain accommodations must be made. In countries influenced by Communism, neutralism may result in the surrender of vital freedoms. Yet to some people freedom from hunger is more important than freedom from political autocracy.
The Bible was written on the background of Hebrew theocracy and ancient empires. It teaches no one pattern of government or economy, although we find in the last book of the New Testament an intense opposition to the despotism and injustices of the later Roman Empire. The prophetic message of the Scriptures seems to be fulfilled, as far as human civilization is concerned, in democratic rather than dictatorial rule. But the whole question of religious liberty is exceedingly difficult and complex. Christians need to approach it thoughtfully, earnestly, and with sensitive consciences, prepared to struggle and to sacrifice for basic human, God-given rights which people everywhere-should enjoy. At the same time the Christian, when pressures are imposed or crucial tests come, must witness boldly to his supreme loyalty, and be ready always to say,
"We must obey God rather than man," or the government of man.
8. Christianity and Communism meet also as organized communities of faith. The Christian Church, with nearly two milJenniums of history, encounters a party, an army, a system, a world-wide organization, that is less than a hundred years old, yet overwhelmingly strong and fierce. Roman Catholicism is more similar to Communism in its centralized controls and totalitarian pattern than is Protestantism, but the Reformed churches, while freer from ecclesiastical rigidity and the shackles of tradition, are woe-_ fully disunited in the face of Communist power.
Presuppositions for Encounter with Communism 165
Christianity cannot hope to engage in effective dialogue with Communism or to influence, and evangelize, Communist followers
and societies, unless its own organic life is healthy and vigorous, with all the characteristics of a true Church, a part of the "body of Christ." Its faith in the Triune God must be firm and sure. Corporate worship and personal devotions must be maintained (as is being done in Eastern Europe and on the Chinese mainland). The
sacraments must be observed, and the Church must find ways of
witnessing, at all costs, to the people around it, and ways of serving
and suffering for society with the love of Christ.
In the crisis of our time the Church is called upon to recover its unique, God-given unity and mission, as a testimony to all nations and peoples. Every member must be an evangelist, from his own home to the ends of the earth. The Communists believe intensely in
their cause; their faith will continue to march onward unless Christians believe yet more intensely in their cause and in their Lord, and form a community of faith, hope, and love that will inspire both the fanatical Communists and the doubtful and fearful world which wonders where to turn.
Christian coexistence with Communism on this planet is an undeniable fact today, hardly a subject for argument. Unless we can continue to live together we will perish together. If we can avoid a catastrophic war there may be increasing opportunities for us to meet, to talk, to work together instead of against each other, for a better world, and to bring about conditions for peace with a measure of justice. Let us be patient. A change may come in the next generation of Communists. Perhaps in a few decades, or centuries, Christianity and Communism will face one another as the Christian Church and Islam do today, different faiths and yet not intent each upon the destruction of the other. Meanwhile the Church of Jesus Christ must learn to live under all forms of political power, even as she has done in the past, and to testify to her divine, crucified, and risen Lord under the most favorable and also the most unfavorable circumstances. a The Communists' incessant and seemingly hypocritical talk about _—_ peace and brotherhood should not discourage the Christian Church from working in Christian ways for peace and brotherhood. Unless the Church can set the world a shining example of racial equality, —
ence
of truth in political and social spheres, of wholesome family and — community life, of sacrificial ministry by the stronger to the weaker;