The World Council of Churches Exposes Itself

This month the great ecumenical machine, the World Council of Churches, (WCC) will be assembled at Nairobi, Kenya, Africa, and will be geared up to full throttle.

The official documents which will form the guidelines for WCC discussions and pronouncements have now been released. They make startling reading. In them the World Council of Churches stands self-exposed.

In Section II entitled, "What Unity Requires" there are a series of documents all of which uncover the true aim and goal of the WCC.

The titles under this pre-conference release are illuminating in themselves:

SECTION ONE: The Setting of the Search for Unity.

SECTION TWO: THE GOAL - How to describe the "Unity we seek."




The introduction to the document reveals the fact that the World Council of Churches will be seeking a new and enlarged Constitution.

The history of the WCC and its constitution deserves careful attention. It can be summed up as follows.


The WCC of course has its basis, which it presents in its main window to those interested in ecumenical wares.

As the modernists still point to the historic creeds of their respective Churches as tokens of their orthodoxy, when with deliberate perjury they seek to overthrow these very standards, so in the WCC they have adapted the same deceiving and dishonourable practice.

At Amsterdam the following brief statement was issued as Article I of the WCC constitution: "The World Council of Churches is a fellowship of Churches which accepts our Lord Jesus Christ as God and Saviour."

This seems, you say, quite a solid basis and one upon which we might all co-operate. So much for this window sign. Let us, however, enter the ecumenical warehouse, and upon the counter we find a further document. This document clarifies the basis according to the WCC, but in reality it actually destroys it:

(a) That the foundation is not a touchstone, whereby the faith of Churches or persons can be judged. (The basis is no basis at all. No Church has to be judged by this standard ).

(b) That the World Council does not concern itself with the manner in which the Churches will interpret the foundation. (You can juggle with words as much as you like. Plain speech is unknown to these hypocrites. A free licence is yours to do as you please with this basis).

(c) That it is left to the responsibility of every Church to decide whether it will co-operate on this basis (see World Council of Churches page 182). (So the basis means nothing. Churches can co-operate in the WCC on whatever condition they like).


Great propaganda has poured forth from the WCC on the enlargement of the original basis as issued at New Delhi.

The enlarged basis is as follows:

"The World Council of Churches is a fellowship of Churches which confess the Lord Jesus Christ as God and Saviour, according to the Scriptures, and therefore seek to fulfil together their common calling, to the glory of [3] One God, Father, Son and Holy Spirit."

Needless to say no definition is forthcoming on what the Scriptures are, the infallible Word of God or not, or on what we are to understand by the expression "as God," the essential deity of Christ or not or how Christ is Saviour, by His atoning death and finished work or not.

Now the first paragraph of this important WCC Assembly document reads:

"The unity of the church! The theme belongs to the permanent concerns of the World Council of Churches. The proposed new Constitution of the World Council of Churches states it quite clearly . . . 'to call the churches to the goal of visible unity in one faith and in one eucharistic fellowship, expressed in worship and in common life in Christ and to advance towards that unity in order that the world might believe.' No wonder therefore, that the theme appears on the agenda of each successive Assembly."

Note carefully the language, "the goal of visible unity." All the talk about not seeking unity with the Orthodox Catholic Churches already in the WCC and the Roman Catholic Church waiting for the return of all the Churches to her bosom, is a pack of diabolical lies. The aim, the goal, the object of the WCC is visible unity with Rome and the others. That is their own declaration.

Yet Church of Ireland bishops and curates, Irish Presbyterian moderators and ministers and Irish Methodist Presidents and preachers stump the country telling the "Big Lie" that they are not seeking unity with Rome and that those who say so don't truly understand the aims of the WCC.

We understand the aims of the WCC only too well. It has declared itself. The great image itself by the power of the false prophet has spoken. Its declared aim is VISIBLE UNITY. It is dedicated to ADVANCE that cause. Its task is to prepare and adorn Antichrist's bride. So that there can be no mistake it proposes to enlarge its own constitution to that end.

No Bible believer can justify working for visible unity with the unbelievers, agnostics, infidels, idolaters, blasphemers, and Christ deniers already in the WCC nor with the great Apostate Church of Rome waiting in the wings for the final ecumenical take-over, "Come out of her my people" is heaven's command to all those engulfed in the great ecumenical apostasy. Read Revelation chapters 16 and 17.


What is this one faith. It is certainly not "the faith which was once delivered to the saints" of which Jude speaks. See Jude 3.

Section 3 of the document makes [4] that perfectly clear. It is the faith (if it can be called faith at all) of consensus of opinion. It is the truth of God, butchered in the ecumenical slaughterhouse of religious unbelief, operated upon in the surgery of theological infidelity, and reconstructed in the workshop of ecclesiastical skulduggery until it is acceptable to the carnal mind of apostate man.

The Bible states that "the carnal mind is enmity against God, is not subject to the law of God and neither indeed can be."

This new ecumenical belief or faith is the consensus of the opinions, of Romanists, modernists, atheists, communists, and leftists of every hue. It is the brew of ecumenism designed to poison the souls of men and condition them for the universal worship of THE MAN OF SIN.

The document lists some of the doctrines of this new ecumenical creed, "the one faith" as it is pleased to call it.


"The Faith and Order Commission has worked for several years to articulate a consensus statement on baptism" page 42.

The statement says, "The Spirit that came upon Jesus comes on the church also and unites his people with him in death and resurrection in and through baptismal action" page 43. "In giving this life, the Holy Spirit brings sinful men through repentance and baptism into the universal fellowship of the forgiven" page 43.

"We believe that in baptism administered with water in the name of the Father, the Son, and the Holy Spirit, for the remission of sins we are baptised by one Spirit into one body" page 43.

The statements are enough to show that this new WCC faith is the old papal doctrine of baptismal regeneration, a doctrine completely foreign to the Word of God.


The new faith as might well be expected adopts the old papish view of the Lord's supper.

"An international bilateral conversation between theologians of the Anglican Commission and the Roman Catholic Church has come to an important agreement on the meaning of the Christian ministry" page 44.

"There is in the eucharist a memorial (anamnesis) of the totality of God's reconciling action in Christ, who through his minister presides at the Lord's Supper and gives himself sacramentally. So it is because the eucharist is central in the Church's life that the essential nature of the Christian ministry . . . is most clearly seen in its celebration etc." page 46. [5]

Ballymena Old Time Gospel Campaign -

"God hath visited His people" Luke 7:16. These words would sum up the results of the Autumn campaign in the Town Hall, Ballymena. Our hearts have been gladdened by the scenes we have witnessed and by the fact that God in great mercy has revived our souls. The Lord hath done great things for us whereof we are glad, Ps. 126:3.

For some years we had, as a church planned and prayed towards a campaign of this nature in Ballymena.

Already a team of God's people had been busy in door to door visitation. Almost 15,000 invitations were given out in the town and the surrounding districts and it was arranged that church buses would run on five different routes in order to provide transport. And yet amongst us it was evident that our Organisation was only of secondary importance. How convinced we were that "Except the Lord build the house they labour in ran that build it." In our times of prayer we cried to God to intervene in a miraculous fashion.

At 6.00 am on the first Sunday of the campaign we met in prayer and assurance came that God was going to work. God gave us a definite promise from Himself - "there shall not be room enough to receive it" Mal. 3:10. And yet when the appeal was made on Sunday afternoon it was clear our faith and expectancy had been very small and that God was answering far more exceeding abundantly than we could ever ask or think. The hall had been filled with people, Dr. Paisley had preached the opening message with special power and anointing, Rev. McCrea had ministered in song with great blessing and yet when between 20-30 people walked out in response to the appeal we were totally unprepared for it. Surely it was an indictment of our lack of vision and faith. God in His divine Sovereignty and power was working, despite our weakness of faith and narrowness of vision.

The first three nights will be unforgettable ones for many of God's people. On these nights Dr. Paisley spoke in particular to the people of God. On Monday night he spoke upon the text, "For this purpose was the Son of God manifested that He might destroy the works of the devil." How often was this great text [6] wielded in prayer during the mission as the attacks of the devil were countered by the Word of God. The highlight of these messages to believers was perhaps the message on Tuesday night when Dr. Paisley spoke on "Why does God not answer our prayers." There was scarcely a believer who did not hear God speaking to them and surely God did wonderful things in our hearts on that evening. It was but a preparation for the message on the following evening when Dr. Paisley spoke on the Fullness of the Holy Spirit.

As the mission continued there was a deepening sense of God's presence nightly. The spirit of God was applying His Word with conviction to the people and night by night souls responded to the invitation. God poured out a spirit of grace and supplication upon His own people and strong cryings and tears marked the times of intercession. On three mornings each week God's children met at 6 am to pray. On an average 40 people met together before work and these were times of refreshing from the presence of the Lord. Before the services too the prayer room was packed to capacity. On a Friday night after the campaign the brethren assembled to pray into the early hours of Saturday morning. The prayers were often unorthodox. Gone were the dry, formal prayers and the vain repetitions that we had once indulged in. The meetings were characterised by both joy and sorrow - joy in the presence of the Lord and sorrow for the perishing souls of men. It was noted that it was now a joy to come to the prayer meetings, God's people were continually expecting things to happen. And God was faithful for wonderful things did begin to happen. Some of the brethren had made a list of sinners to pray for. Night by night names were struck off until scarcely a name remained.

On the second Tuesday of the mission, the Town Hall was the scene of great rejoicing. Dr. Paisley had preached with great power and liberty on the subject "Barricades on the road to Hell." During the appeal that night there was an evident breaking in the meeting. Two men, one a local Councillor and both closely associated with us in the political field came down the aisle for Christ and were gloriously saved. What rejoicing there was in the Town Hall but what greater rejoicing must there have been in the presence of the angels in heaven.

Other notable things happened. Men who had long prayed for their family saw it united in grace. Husbands saw their wives saved and wives their husbands. Deep conviction of sin characterised I the converts. One young man was so stricken with conviction that those who counselled him could hardly get him pacified in order to speak to him. Another [7] young man as he came to the enquiry room staggered as if he had been struck a severe blow. Many confessed to sleepless nights and agony of soul. One young man in particular attended the meetings, came under conviction of sin and could not rest. On the Saturday night he visited the public house in order to drown his conviction but all to no avail.

He spent a night of terrible distress and early on Sunday morning requested to see Dr. Paisley that he might get rest for his troubled soul. That Sunday was the day of his conversion.

On the final Friday Dr. Paisley spoke on the subject "The World Council of Churches." The devil sought to disrupt this meeting by causing a bomb scare which necessitated the clearance of the hall before the meeting commenced. However by eight o'clock the all clear was given and the hall was packed to its full capacity to hear the truth on this important subject. Many indicated their desire to obey the teaching of God's Word on separation from the ecumenical movement and the apostasy of today.

The final meeting of the campaign was one that we will all remember. The scene in the Minor Hall at the end of the service as between 40-50 souls were being counselled will always be imprinted on our memory.

The report cannot be closed without a sincere tribute to God's two servants who so faithfully and powerfully ministered to us. Dr. Paisley's ministry is always with power, but surely Elisha's double portion fell upon God's servant nightly. With what compassion he preached and pleaded with souls. How unsparingly he gave himself to the work and we were conscious that God's upholding hand was upon him in his labours. The ministry of Rev. William McCrea in song is always appreciated and what a blessing it proved in this campaign. His rendering of the old songs of Zion with such feeling will remain with us for many a day. We would also like to mention the ministry of Rev. Gordon Cooke who helped us out on various meetings. His rendering of "Glorious Freedom" will long be remembered and associated with the mission.

We have seen as a result of the mission an increase in our Sunday morning and evening services and over 50 persons to date have applied for membership. The converts are showing evidence of grace and many already have publicly testified and seen others saved.

To God be the glory, great things He hath done! Amen! [8]

The Outpouring of the Spirit of God By C. H. SPURGEON

I was thinking, yesterday, my friends, what a magnificent change would come over the face of Christendom if God were on a sudden to pour out His Spirit as He did on the day of Pentecost. I was then sitting down meditating upon this sermon, and I thought! Oh, If God should pour His Spirit upon me, should I not leap from this place where I am now sitting, and on my knees begin to pray as I never did before; and should I not go next Sabbath day to a congregation who would feel a solemn awe about them! Every word I spoke would strike like arrows from the bow of God; and they themselves would feel that it was "none other than the house of God and the very gate of heaven!" Thousands would cry out, "What must I do to be saved?" and go away carrying the divine fire till the whole of this city would be kindled. And then I had pictured to myself what would come over all the churches if they were in the same condition, and all the people received that same Spirit. I had seen the minister from Monday morning till Saturday night doing little or nothing; delivering his weekly lecture, attending one prayer meeting, and thinking himself hard worked. I saw him, on a sudden, start from his couch, and go round to all the sick of his chapel, and I marked how he delivered a short address of comfort to the sick, with such holy gravity and such divine simplicity, that they lifted their heads from their pillows and began to sing, even in the agonies of death. I thought I saw others of them girding up their loins, and crying, "What am I doing? men are perishing, and I am preaching to them but three times a week, and am called to the work of the ministry." I thought I read of all those ministers going into the open-air to preach next Monday; I thought I saw the whole of them flying, like angels fly, to and fro this land. And then I thought I saw the deacons all full of the Spirit too, and found them with all their powers, doing everything in the fear of God. I found those who had been lords and rulers no longer seeking to be like Diotrephes; I saw the heavenly influence spread over every mind, I saw the vestries too [9] small for the prayer-meetings, and I saw the chapel crowded, and I heard the brethren who year after year had prayed the same monotonous prayer, I saw the whole assembly melted in break forth in earnest burning words; tears when the pastor addressed them, and urged them to prayer; and I heard the brethren one by one as they rose up speak like men who had been with Jesus, and had learned tow to pray. They prayed as if they had heard Christ pray in Gethsemene, that prayer which was such as never man prayed; and then I thought I saw all those members, and those deacons, and those pastors, going out into the world. And, Oh; I pictured what preaching there would be, what tract distributing, what alms giving, what holy living! And then I already thought I heard every house at vesper uttering its song, and every cottage as its matin, sending up its prayer to heaven. I thought I saw upon every ploughshare "consecrated to God," and every bell upon the horses, "holiness unto the Lord." [10]


The Rev. John J. Wesley, who was one of the featured speakers at the Conference in Nairobi, is an ICCC vice-president from India. He is the General Superintendent of the Wesleyan Methodist Church, Hyderbad, India. He led 35,000 people out of the World Council of Churches.

The word "moratorium" means "a period of suspension", i.e., a period of doing without. Today the word is used in connection with missionaries, meaning a period of not allowing missionaries to go to other countries to preach.


In July, 1972, the World Council of Churches called a meeting in Switzerland on Ecumenical Sharing of Personnel. At this meeting an African leader, the Rev. John Gatu, mooted the idea of moratorium. Therefore the Committee took no action on this new type of proposal related to missionary planning and action. But it was not completely dropped. On the other hand, it prepared a document of major importance working out the implications which would affect the planning and working of the missionary movement in this country.

In November, 1972, this matter was again brought up at the CICARWS (Commission on Inter-Church Aid, Refugee and World Service) meeting for study and discussion.

The whole subject of moratorium assumed such world-wide importance and so greatly affected the whole course of the missionary movements that it became a major subject of discussion and planning at the Conference of the World Council of Churches on Salvation Today, held in Bangkok in January, 1973. It received tremendous publicity.

The promoters of this concept bring into the orbit of this subject politics, evangelism, religion, ethnic considerations, national integration, and national and international super church structures.


The theory of moratorium, according to the view of its promoter, viz., the World Council of Churches, would imply new structures to internationalize the exchange of missionary personnel between churches in all parts of the world on a basis of equality and mutuality. They believe that many third world churches continue to have a feeling of foreign domination and that patterns of domination and dependence, both secular and ecclesiastical, inhibit rather than enhance the response to God's mission both in "sending" a "receiving" churches. The search for selfhood of nations and churches would, naturally, lead to a review of the present pattern and use of persons and money that are sent from outside a country. The review might lead to either gradual modification of existing patterns or a complete breakdown in the existing systems and relationships between the "sending" and "receiving" churches. It was inevitable that the moratorium would arise.

The World Council of Churches, through its leaders like the Rev. John Gatu, has come to believe that there is a tendency for nations around the North Atlantic community to concentrate on their own interests and to disengage from commitments with nations in other continents which are an embarrassment to them. They believe that churches have a great responsibility to enable nations to move into more equal and creative relationships, bringing a larger measure of justice within and between nations and making the hope of political independence a reality for people of a country. They, therefore, have come to advocate moratorium as a method to achieve this goal. It means a cessation of persons and funds for a reasonable length of time to allow review of the best use of missionaries and missionary grants in response to God's mission and the churches' quest for selfhood. It is believed that true independence and maturity might be better achieved through a period of independence rather than by a gratual modification of existing patterns. In their view, moratorium might become a dynamic process leading to true partnership and interdependence. This line of thinking devolves on the "receiving" churches the responsibility initiating the moratorium.


The corollary of this type of thinking and this new doctrine of moratorium is the call, "Missionaries g home" and "You stop sending your money". This implies that, to enable a mission field to achieve the power of becoming a true instrument in winning national independence, to promote national integration of people who attain independence, and to enable them to find solutions to economic and social dependency, the only [11] option as a matter of policy is a moratorium on external assistance in money and personnel. This was advocated by delegates to the World Council of Churches in Bangkok, Thailand in 1972, including those from Africa. That call for moratorium obviously gave the impression of vindictiveness. Every expatriate missionary was branded a neocolonialist out to exploit the native people. There was total absence of appreciation of the spiritual contributions made by missionaries or even of their call to be missionaries. To say the least, this description of missionaries and their missionary calling down through the ages has done incalculable damage to them, their calling, their service, and their sacrifice.

The word "missionary" fell into disrepute. In the mid-sixties a number of alternatives were explored. Instead of looking upon them as "missionaries", we started dealing with "fraternal workers" or with "frontier interns".

One fails to understand how the World Council of Churches could ever become so blind to God's actions in sending His servants with His Gospel of redemption to the uttermost parts of the world and so insensitive to His call to His servants and to their obedience to His call down through the centuries.

We can recall to our minds some other aspects of this problem. The ideas that have generated this call for a moratorium go back to the integration of the International Missionary Council into the World Council of Churches at its assembly in New Delhi, India in 1961. The coming together of the modern missionary movement and the modern ecumenical movement have produced dramatic changes in the ranks of the Missionary Council. This was first seen most clearly in the Mexico Assembly of the Commission on World Mission and Evangelism. The theme of that Assembly was "Mission All Six Continents".

What emerged out of Mexico was the beginning of a new understanding of the missionary vocation of the churches. The old idea that there were "Missionary-sending churches" and "missionary lands" - that is, Africa, Asia, Latin America, and the islands of the sea began to be eroded. The churches in Europe, North America, Australia, and New Zealand which had set up structures for sending money and persons abroad to do missionary work were forced to rethink their understanding of missions. They began to see that they had a mission right on their own doorstep. Various kinds of arrangements were made to speed up the devolution of authority to natives of a country. This process was helped by concurrent political developments in the lands where there were missionary movements. Also in the missionary-sending lands there emerged a number of causes that sensitized the conscience of Christians and underscored the urgency of their missionary calling at home in real and concrete terms. Naturally, this development has greatly slowed down the missionary movement and toned down the Great Commission of our Lord Jesus Christ as recorded at the end of St. Matthew's Gospel : Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commended you : and, lo, I am with you alway, even unto the end of the world.


The question arises as to how far the World Council of Churches deviated from the Commission of our Lord as a result of its giving a new direction to the understanding and obedience to God's call to preach the Gospel as the power of God unto salvation.

The Commission on World Mission and Evangelism (C.W.M.E.) of the World Council of Churches met in Bangkok for two weeks from December 29, 1972, to January 12, 1973. The first part of this international meeting was a World Conference on the theme "Salvation Today", followed by the third Assembly of the CWME. Prior to the meeting of this Conference, its theme, "Salvation Today", was carefully and exhaustively studied for two years by a Commission which prepared a ninety-four page report under the title "From Mexico City to Bangkok". This covered the thinking and study during a nine year period starting in 1963, when the Commission met in Mexico City for the first time after the International Missionary Council (IMC) was integrated into the World Council of Churches at its Assembly in New Delhi in 1961. At that time it became the Commission of World Mission Evangelism (CWME). If one looks at this Conference at Bangkok from different points of view, he cannot fail to see the departure of the World Council and the ecumenical movement from the historic Christian faith.


In the first place, let us look at the participants in the CWME's Conference and Assembly. It was reported that there were Protestants of all shades of belief and [12] unbelief, including liberal theologians, church leaders, conservative evangelists", and representatives of the orthodox churches which joined in the WCC since its Assembly in New Delhi. Also there were delegates from the Roman Catholic Church who fully participated in the Conference. But the most disturbing thing of this conglomeration of heterogeneous elements was the presence of leaders of liberation movements and local struggles, such as, in some areas of Africa, Latin America, and Italy. Mr. Piero Sabatti of Italy, who was a co-signator to a WCC Action Report on "Centro Sviluppoz", a report mainly on local struggles to better the plight of peasants in Sicily and Southern Italy, openly declared in a plenary session, "I am a Marxist. I am not a Christian, but I may be better than a Christian". Such was the mixed crowd of delegates who were called to shape the policies and pronouncements of the Conference through its Commission on World Mission and Evangelism.

The ideas that have generated this call for moratorium go back to the integration of the International Missionary Council into the World Council at its assembly in New Delhi, India in 1961.

Let us look at the Bangkok Conference of WCC on "Salvation Today" from another angle: its emphasis on dialogue "with people of living faiths and ideologies" as a means of salvation.


True to WCC's declared policy to enter into dialogue "with people of living faiths and ideologies", the Conference on World Mission and Evangelism invited Aiem Saughavasi, the General Secretary of the World Federation of Buddhists, to open the Conference. Two leading Buddhists addressed the plenary sessions of the Conference on the doctrines and virtues of Buddhism. There was no exchange of views, and it was not dialogue. It was, in effect, a monologue with Buddhists expounding the principal tenets of Buddhism. There was no attempt to present to them the Gospel of Jesus Christ, let alone witnessing for Him that neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4 : 12). This dismal failure to give the Great Commission of our Lord its proper place confirms that the WCC intends to carry out its declared policy of advocating dialogue throughout the world. This conclusion is also confirmed by the third mandate of the WCC's Theological Education Fund, 1970-1977, which aims at encouraging relevant and indigenous theological reflections and expressions, including that which arises out of dialogue among the living faiths of man.


In the light of these considerations based on the reports, studies, recommendations, decisions, and pronouncements of the conference centered round the theme "Salvation Today", it is clear that to the World Council of Churches, salvation has come to mean the saving work in four social dimensions:-

1. Salvation works in the struggle for economic justice against the exploitation of people by people;

2. Salvation works in the struggle for human dignity against political oppression by their fellowman;

3. Salvation works in the struggle for solidarity against the alienation of person from person;

4. Salvation works in the struggle of hope against despair in personal life.

To the World Council of Churches "salvation" seems to have come to mean salvation from social injustice, salvation from economic exploitation and political oppression, liberation of the black from domination by the white, and liberation of the powerless from the powerful. The leading theologian of the conference, Dr. Jurgen Moltmann of Germany, in answer to requests for inclusion of the "personal salvation" dimension, said, in effect, that personal salvation is being replaced by collective salvation. It is a social, humanistic salvation - salvation of the body rather than of the soul. Another delegate to this Conference from Canada is reported to have said, in praising the miraculous success of the cultural revolution in mainland China, that Mao Tse-tung is one of God's messiahs to fulfil His salvation purposes today. The World Council seems to accept this social doctrine of salvation.

In the light of this new doctrine of humanistic salvation, one can understand why the Bliblical doctrine of personal salvation is relegated to the background; why the missionary movements and missionaries who are dedicated to the ministry of healing men and women from darkness into the light, from sin into righteousness, and from death into eternal life have become anathema. It is understandable now why an African leader who is an officer of the World Council of Churches set in motion the movement for moratorium of missionaries and missionary income. Another African leader at Bangkok gave a warning that any abuse of missionary [14] contact by a crusading spirit from the western world would be exposed in Africa in no uncertain way.


While this phase of the World Council is disturbing, we hear some other bewildering news from Moscow. It was reported in August, 1964, that Soviet Premier Nikita Krushchev had called on all African nations to expel Christian missionaries, according to a report of the official Soviet news agency, TASS. Tass said that in a speech at Aswan, Egypt, Kruschev declared that ousting missionaries would guarantee the national progress and national re-birth of all African peoples. He said that missionaries are the agents of former imperialistic nations, which are using them in an attempt to reconquer their lost colonies.

Here again, I wish to share with you my personal experience regarding the church union movement. In 1947, the Church of South India, a showpiece of the ecumenical movement, came into being as a result of the union of the Anglican, Methodist, and Congregational Churches. They declared that they were joining to proclaim unitedly the Gospel of Christ. But these churches differed in their beliefs as to the place of preaching, prayer, and authority of the Bible in the individual and corporate lives of their members. I happened to be a member and pastor of the Methodist Church which was joining this organic union.

Prior to the union, my church annually added more than ten thousand converts to its membership. Much was written about it in histories of modern missionary movements, such as, writings by Bishop Picket of America about the mass movement in India. But, after joining this union of churches, the Methodist Church completely lost its evangelistic zeal, and not even five hundred converts are now added to the church. It has lost its power of prayer, zeal to proclaim the gospel, and Christian fellowship. It has now become an empty shell and a dead church organisation.

After years of inner struggle and prayer, I was led by the Spirit of God to separate myself from this united church, the symbol of ecumenism, and extend my fellowship to all those joining the separation movement. We are experiencing a revival. In 1973 our leaders, such as, Dr. McIntire, Dr. Gordon, and Dr. Maris, baptised 1,005 people and received them into the Christian Church. In December, 1974, 1,200 people were baptised. Now over 2,000 are preparing for baptism. I wish to say from personal [15] experiences that church union leads people into spiritual bankruptcy and death. Those who advocate moratorium believe that they can achieve their goal through union of churches, but this is only a mirage.

We have tried to understand the origin of the doctrines of moratorium its implications, and its results from different angles. We have come to believe that it is all due to a distorted vision of the missionary movement, missions and the missionary; and this, in turn, is the inevitable result of deviation from the Biblical faith. This has led to the unbiblical and wrong doctrine of salvation of man. Sooner or later younger churches which accept this unprofitable doctrine of moratorium are bound to come to a total disappointment and disillusionment.

At this critical time, God is calling the International Council of Christian Churches to call the Christians to repentance, to proclaim the Great Commission of our Lord with renewed zeal, and prove to be true ambassadors of Christ in this with the Word of reconciliation. May God grant us this grace to be faithful unto Him and to His Word.

O Church of God arise
And take thy lamp of love
The light that never dies
On earth, in heaven above!
With wisdom and with truth
Keep quick and straight the flame
The light of love and youth
To save the world of shame.

(Annie Matheson.)


Message presented at the Ninth World Congress of the International Council of Christian Churches, Nairobi, Kenya, 1975.