Akron
Religion in the garden is one of the most highly publicized news stories of the year. The garden is Madison Square; the religion is the revivalism of Billy Graham and his efficient, stream-lined organization. There are other gardens which have the power to direct our minds toward religion. I would like to stimulate your thinking not only in the direction of Madison Square, but also reflect briefly upon two other gardens, Eden and Gethsemane.
(If there were time we could consider another garden of religion, -- the garden of your back-yard. The poet has said, "we are nearer God's heart in a garden, than anywhere else on earth." In the contact with Mother Earth we are renewed as was Anteus of Greek myth. In the impact of seedtime, growth and harvest there comes a consciousness of the mystery and majesty of the workings-out of the living wonder of the world.)
We are informed by the daily releases, usually two column, with a startling headline, that 18000 persons are filling Madison Square Garden in New York to capacity nearly every night for the Billy Graham fundamentalist revival.
The Madison Square Garden revival has been planned to make statistical failure impossible. That in itself is a striking fact: failure is impossible! Every intricate detail of organization has been carefully planned. The financial cost of at least $1,200,000 has been carefully solicited and practically guaranteed.
Billy Graham's advance men secured the support of nearly 1500 churches in the New York City area prior to the beginning of the campaign. The coverage of advertising and public-relations has been a press-agent's dream. The newspapers and magazines have been giving Graham astounding space. TV and radio reporting of the event has been impressive, at least from the viewpoint of persons who have difficulty in getting simple paragraphs about liberal religion into print or on the air. 580 billboards proclaim the personal magnetism and charm of the confident Billy Graham. 500,000 leaflets add to the concentration of mass advertising and appeal.
The Madison Ave., advertising agencies have never planned a campaign to sell whiskey, soap, or de-odorant with more "know-how", more concentrated effort, more skillful use of the "persuaders" which make persons buy a product. News offices of the major metropolitan newspapers and wire services report that Billy Graham's press agents invade, with four or five surrounding each news editor. Those of us who count crowds at Easter and Christmas, but on few other occasions, are staggered by the fact that about 18,000 persons are in Madison Square Garden every evening to experience the preaching power of this famous Christian orator.
11,700 seats are booked in advance. There is a choir of 1500. There are hundreds of counselors, ushers, ministers, and thousands of persons who come in pre-arranged delegations from Fort Worth, Texas, Akron, Ohio, Wheeling, W. Va. and hundreds of other towns and cities. Notwithstanding this, the fact that 7800 seats are taken by the general public each night is overwhelming testimony to the power that this religion of yesterday still exerts upon the general public of today.
What is this religion of power? What is the religion of Madison Square Garden? Is it one that will help us on the rocky road to peace with ourselves and our fellow-men? Will the religion in Madison Square Garden give us the adequate moral under-girding we need in our personal and social worlds which will be to us a very present help in trouble?
There is nothing new about the religion in Madison Square Garden. It is the old fundamentalist creed that we are sinners completely incapable of saving ourselves. As pointed out in the Christian Century, the doctrines of the fundamentalist creed preached by Graham are 1) the virgin birth, 2) the infallible inerrancy of the Bible in every detail, 3) the resurrection of the physical body of Jesus and of the saints at the end of history, 4) the substitutionary blood atonement, 5) the second coming of Christ, soon, to establish the kingdom. Those to Graham are the "essence of the Christian faith." The question is, "are you saved?" You may only answer "yes" if you have been converted; if you throw your helpless, sin-soaked self into the arms of God by confessing Jesus Christ as Lord and Savior.
What one then does after this formula is accepted is left quite vague. Billy Graham himself, in spite of his great talent for speech, has uttered some amazing contradictions. For example, he said in one of his sermons, "It is the gospel of Jesus Christ that made America great. That is the heart and core of American democracy." But on another occasion, although he affirmed that America is great, that American democracy was caused by and equal to the gospel of Jesus Christ, which Graham preaches, Billy also said in obvious contradiction, "I am deadly serious when I say that our country is falling apart at the seams right now. The only thing that can save America is a spiritual revival."
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Religion in Madison Square Garden offers a Bible as God's Holy ... but deals not at all with the scholarly and personal problem of "how shall we interpret the laws, drama, sermons, poetry, history and letters written thousands of years before our time, -- written for and to another age? Whose interpretation shall we accept as we seek to apply this "special sacred scripture" to the affairs of our lives?
Religion in Madison Square Garden considers man a worm, irredeemably marked with original sin who can be saved only by throwing himself on the mercy of God and Christ and reciting the Christian formula.
However, the relevant question has been raised even by orthodox Christians, "what good will the revival in the garden do?" Billy Graham has said that New York is the greatest citadel of sin in the world; the prime target for which he has been preparing for years. Even if he exceeds the number of "conversions" that Billy Sunday scored years ago, 100,000, will it make any real difference in the tensions that throttle mankind? Will there be a leavening of love in the relationships between man and men? Will the horrible blight of segregation, the bitter hate and misunderstanding between Negro and White be lessened by this revival of religion? Billy Graham says that no social change is possible until the individual has a new heart, has been "saved." Yet the plain fact is that Billy Graham, a southerner, quite familiar with the patterns of un-Christian behavior between man and man in the South and North, says nothing about what non-segregated churches might and should do to truly make the Christian church a brotherhood of human beings. This religion of yesterday in Madison Square Garden totally disregards all the knowledge that man has accumulated in scientific and historical studies and upon which we base our civilization and culture today. Billy Graham tells us we need only rely on the Bible.
There is no need to spell out for this audience the flaws and difficulties in the old-time fundamentalist religion. But the phenomenon of the success pattern in the Garden is one for us to note. Actually, how impressive, how successful is this glittering campaign of conversions? We read the mounting number of thousands who have "made a decision for Christ," but just what lies behind the statistics? First of all, the Billy Graham Evangelistic Association readily admits that 40 to 75% of the decisions are made by persons who are already members of cooperating churches which have sent delegations to Madison Square Garden. What does a "decision" really mean? Does it mean one joins a church? Makes a financial pledge? Not at all! All Billy Graham asks is that they promise to attend "some" church and "consider" joining. One just questions whether this mammoth, glamorous campaign is justified. It's something like the mountain bringing forth a mouse.
I cannot help but be reminded by a conversation in Sinclair Lewis' novel, Elmer Gantry (still one of the most thought-provoking books about religion). One evening the very successful Dr. Gantry, evangelist, who has built his Wellspring Church to a great institution, is talking with Dr. Andrew Penguilly, saintly, scholarly, aged, Methodist minister of a country church. Elmer in condescending fashion is talking to the old man and says, "You say Brother Penguilly that you have heard of our work at Wellspring? But do we get so near the hearts of the weak and unfortunate as you do here? Oh, no! Sometimes I think that my first pastorage in a town smaller than this was in many ways more blessed than our tremendous to-to in the great city. And what is accomplished there is no credit to me. I have such splendidly loyal assistants. Mr. Webster, the assistant pastor, such a consecrated worker, and yet right on the job. And Mr. Wink and Miss Wezeger, the deaconess, and dear Miss Bundle, the secretary, such a faithful soul, so industrious, -- oh yes, I'm singularly blessed. But given these people who really do the work, we've been able to put over some pretty good things, with God's leading. Why, we've started the only class in show-window dressing in the United States, and I suppose England and France. We've already seen the most wonderful results. Not only in raising the salary of some fine young men in the church, but increasing the approval of business, improving the appearance of show windows. You know how much that adds to the beauty of downtown streets. And the crowds do seem to be increasing steadily. We had over 1100 present in my last Sunday evening in Zenith, and that in Summer. During this season we have often nearly 1800 in an auditorium that's only supposed to seat 1600. And with all modesty, it's not my doing, but the methods we are working up. I think that I may say that every man, woman, and child goes away happy and yet with a message to sustain them through the week. You see, oh, uh, I give them the straight old-time gospel in my sermon; I'm not the least bit afraid of talking right up to them and reminding them of the awful consequences of sin and ignorance. Yes sir, no blinking the horrors of the old-time proven Hell, not in my church I'm running. Also we make them get together and their pastor is just one of their own chums. We sing cheerful, comforting songs. Do they like it? Say, it shows up in the collections."
Old Doctor Penguilly then says to him gently, "Mr. Gantry, why don't you believe in God?"
Something of the same criticism may be made of the fundamentalism of Billy Graham. Is there any evidence in all the ranting, screaming, and headlines condemning man, degrading his essential dignity, -- is there any evidence that Billy Graham, or any of those like him believe in a god of love and forgiveness, a god who will save all persons whether they are converted or not? Is there any such strong faith as Universalists have been proclaiming for nearly two centuries that all souls will be saved and that religion is for the benefit of mankind?
Religion in the Garden is not new. It recurs in American culture. Undoubtedly there are some of you present who remember Billy Sunday and his 100,000 converts in New York City. Did it make any great difference? Then there was Dwight Moody, and a generation before him, Charles G. Finney.
There are basic reasons why revivalism is a basic and continuing part (see NATION - O'Loughlin) of American life. First of all, professional revivalism is a business, with large staffs, publishing houses, and continuous active programming. It exists for its own sake; keeps going in order to keep the business going. Secondly, many Americans have a guilty conscience. Many of us worry about the inconsistency between our ideals and our practice. Therefore it is helpful to purge oneself periodically of self-dissatisfaction. Then, too, as so many of you have told me in speaking of the revival religion in this area, "it's a good show." People like to see good shows.
No one questions the right of Billy Graham to promote his religion in the Garden. Get converts if he can do it; keep them if he can. There is no doubt that people are hungry for heroes. All of us yearn for the easy answer to the complex problems of our lives and times. But reason tells us that complex problems have complex answers. Furthermore, there are those who see in the revival a setback to learning. Educators have told us that the great revival of 1825 did serious disservice to the advance of schooling. Why learn if you can be saved by a simple verbal formula about Jesus Christ? Also, traditionally, revivals have been one of the convenient forms of relief for monotony and misery.
Basically, the main criticism of religion in Madison Square Garden is its low-grading of human beings like your family and my family, like you and like I. We aren't miserable worms. Of course we are far from perfect beings, or anything approaching perfection. But, are we growing together, as persons who seek salvation together. We know not what the final answer may be, and we find it arrogant, presumptuous, even bigoted, to assume that persons can be saved by an individual religious experience, while others will suffer eternally.
In the early centuries of the Christian church when the so-called "barbarians" were being converted, this same deadly doctrine was used. Unless one accepted Christian doctrine and baptism, one would burn forever in hell. There was one notable barbarian chief whom I consider a hero. He was prepared to be converted to Christianity. It was the thing to do in those days. Many barbarians were becoming Christians. It didn't interfere very much with their practices anyway. The chief inquired as he started to step into the baptismal pool, "are my ancestors, the noble Frisians, in Hell?" The priest said, "Doubtless. Of course they are in Hell; they died without the only saving faith." The chief drew back his foot. Walking away he said, "I will not quit those brave men to join the cowards of your paradise. We will follow the ways of our fathers."
As did that ancient Barbarian chief, many of us draw back when we are told that good, fine persons will burn forever merely because they are not persuaded of the merit of a single branch of the Christian faith. Furthermore one can say that this individualistic doctrine of salvation takes no account whatever of the social forces operating in history and in our times. Theodore Herzl, one of the pioneer founders of Zionism in Israel, remarked, "whoever wishes to change men must change the conditions under which they live." In this connection, religion in Madison Square Garden seems to fall down badly. It doesn't seem to care under what conditions men live. You remember how Viola, in Shakespeare's Twelfth Night (OR WHAT YOU WILL), (act 2, sc4) "we men say more swear more... for we still prove much in our vows, but little in our love."
This religion of yesterday, which is building Cathedrals of tomorrow, must demonstrate, not in its vows, its vows are many, exciting, and picturesque. But I believe they must prove more in their love. This is confirmed even from such a conservative notable as Very Rev. Francis B. Sayre Jr., Dean of Washington Cathedral. Speaking of Graham's crusade, he said, "It appears to me that he lets those crowds think that all that matters is for each of them to confess his private sins and give his life to God and if enough press forward to let God change their single lives, then by mere weight of numbers, New York, or America, or the world will be redeemed." Dean Sayre went on to say that preachers should face up to such great concerns as racial brotherhood, foreign aid, disarmament, peaceful uses of atomic energy, and immigration, all important subjects which completely escape attention in the flaming sermons of the religion in the garden.
The corner-stone of the doctrine of the religion in Madison Square Garden is an interpretation of a still more ancient myth of religion in another Garden -- the Garden of Eden. The story of the Creation and Fall of Man in Genesis 2 and 3 is the interpretation of pre-literate peoples of the existence of evil and death in the world.
The fundamentalist interpretation is no more a true and relevant foundation for today's opinions about evil, death and suffering, than is the ancient notion that earth was the center of the universe and the sun and planets revolved around it. The ancient Genesis story says that because Man came to a knowledge of good and evil, he thereby sinned, felt guilt, and could be cleansed of this guilt only by the supernatural act of God, coming to earth as Jesus Christ to save man from the sin from which man could not possibly save himself. That is one interpretation (only).
(speigelberger:) - One of the important viewpoints that has resulted from the studies of such eminent scholars of our feelings as Dr. Freud and Dr. Jung is that these myths can be interpreted many ways. Dr. Jung said no great myth has only one meaning, for myths are levers, not dead weights. The myth and dream have this in common, that they can be interpreted many ways. I happen to be one of those who believe the symbolic meaning of the story of the Garden of Eden represents not an evil act of man, but a good act. Isn't it true that one of the most vital things you want your child, or anybody's child, to learn is the distinction between good and evil? The most important part of living together is that each person shall be aware of what is good and what is evil for himself and his fellow men. To say that mankind "fell" when there emerged the distinction between good and evil is to overlook completely the fact that a knowledge of good and evil is the distinction that makes all human society possible. Because man has culture, he has evolved rules of the game, defining that which is good, that which is evil.
Mankind carries a burden of guilt for many reasons. Some of the reasons are obvious, some of them obscure. Of course when we have been trained in a code of behavior, and violate that code, we carry a burden of guilt. When that guilt becomes too heavy, we become ill, emotionally, mentally, physically. But the cure of sick souls doesn't reside in making a spectacular testimony in front of 18,000 people. Rather it is better to be honest with oneself, accept oneself as one is, with faults, guilts but also virtues and hopes and with the ability to replace old burdens with new responsibilities.
In a world where our dreams do not always come true; in a world where certain choices involve omitting things that should be done, we cannot avoid feeling guilty. But this is a human condition, not a theological stain. Because it is a human condition, we must live with it as we must with most of our unwanted feelings. As Mr. Undershaft remarked in the Shaw play, Major Barbara, "you must share the guilt of the world or get off the planet."
There is a third garden in which there can be uncovered the key to a religion that is worth our time; that will help us to love one another even as we face the conflicts of our own selfishness. That is the religion of the garden of Gethsemane. Contrast the picture: in Madison Square Garden, religion is a howling success! It has the approval of the community, the sanction of business, the trumpeting of the press. Whereas in Gethsemane, religion is a failure. Even the handful of disciples are weary and about to desert. One of them is a traitor. This religion does not have the approval of the community, it is condemned by the community. It is revolutionary and the government will soon take swift steps to apprehend the agitator and punish him in the Roman way, upon a cross.
This is a different religion in the garden, is it not? Religion is not so much a revival in Gethsemane. Can you possibly picture Jesus hitting the sawdust trail? Jesus has become vital to religion, not because he revived religion, but because by his life, his conduct, he created a living spirit, a loving tradition that has endured in spite of those who have sought to transform it into a maximum emotionalism accompanied by a minimum of intellectual discrimination.
"The true religion act is itself the asking of a question." Religion is a task, not a solution. Religion in the garden of Gethsemane is one that recognizes the human reality that we do center in on ourselves. But that sometimes the compulsion of our ideals, the examples of great leaders, the demands of our faith, require us to overcome our self-centeredness and find greater reward, more enduring satisfaction in standing true even though the "self" we prize may seemingly be humiliated or destroyed. Religion in the garden of Gethsemane teaches us as it taught Jesus as he prayed that the cup might pass from him, the greater our devotion to people, the greater proportion of their difficulties and burdens we must carry for them.
In the English language we think of the word "good" by our own characters, g o o d. (Huxley) In Chinese ideograph writing, the same idea of good is represented by a combination of the sign for woman with the sign for child. In other words, "good" has a human meaning. It has no relevance apart from those who depend upon each other, trust each other, illustrated by the woman and child, and pictures for us the inter-relationship of human beings, the necessity of associating human beings with ideas. Otherwise the ideas become either barren abstractions or unattractive parody. This is true no matter how powerful the advertising, how picturesque the performer, nor how satisfying the show.
Do you remember one of the great novels of this century, Thornton Wilder's The Bridge of San Luis Rey? Father Juniper, the Franciscan, tries to search out the causes of the strange mystery of the death of five persons who were pitched into the abyss when the bridge collapsed. Different persons with different backgrounds, ideas, morals, and position, they crashed together to sudden death. There is no answer to this mystery of life which describes so well in the several leading characters our human condition. But at the end of the book, Madre Maria, the Abbess says, "even now almost no one remembers Esteban and Pepita, but myself. Camila alone remembers her Uncle Pio and her son. But soon we shall die and all memory of those five will have left the earth, and we ourselves shall be loved for awhile and forgotten. But the love will have been enough; all those impulses of love return to the love that made them. Even memory is not necessary for love. There is a land of the living and a land of the dead -- and the bridge is love, the only survival, the only meaning."
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