Truth Magazine

By William Safire

“Religion is the sigh of the oppressed creature,” wrote Karl Marx, “the spirit of unspiritual conditions. It is the Opium des Volkes – the opiate of the people.”

Opium at that time in Germany was known mostly as a painkiller; Marx’s point was that religion deceptively eased the painful symptoms of the exploitation of labor by capital.

To bring on the revolution, religion’s succor had to be removed, allowing the working class to suffer until the pain was intolerable; at that point, the permanent cure would come from communism. Marx made that a top priority: “The first requisite for the people’s happiness is the abolition of religion.”

V.I. Lenin adopted that doctrine as the new gospel, and condemned any party members for what he derided as a dangerous “flirtation with God.”

Ever since, Americans have been denouncing “Godless communism.” Dwight Eisenhower said in 1950: “Hundreds of millions behind the Iron Curtain are daily drilled in the slogan: ‘There is no God, and religion is an opiate.’ But not all the people within the Soviet Union accept this fallacy; and some day they will educate their rulers, or change them.”

The education of Moscow’s atheists is under way. Under the Gorbachev policy of “controlled openness,” letters from Russians have begun to appear in the Soviet press like this: “Unless you (the authorities) stop fighting religion, there will be no end to alcoholism.”

That hits home because vodka has become the spirit of unspiritual conditions. In the Soviet Union, drunkenness is more than ever a way of life, causing absenteeism at the factory and erosion of family ties.

People drink to excess to escape life’s oppressions, boredoms, responsibilities. In the Soviet Union, where communism turned out to be the god that failed to put bread on the table, booze is the pervasive opiate of the people, used to cope with the pain of living in a world of constant constraint.

Now we come to a crucial difference in the way the communist and Western worlds work. Escape from hopelessness in an officially atheist society has taken the form of obliteration of the senses. But in other societies that encourage religion, many people dissatisfied with their lives or frustrated in their dreams find not merely solace but strength in their faith – an engagement of the moral sense that can change lives.

A gulf exists between the escape of drunkenness and the engagement of religious commitment. One dulls, the other sensitizes; one runs away, the other runs toward; one wallows in despair, the other is inspired by hope.

Marx and Lenin, it turns out, were wrong about religion because they saw it as the result of economic despotism and not as the moral yearning that causes human beings to reject any form of tyranny. The truth about that fundamental mistake has begun to dawn on many Russians.

That is why three Lenin Prize laureates – all good communists, not dissidents – have been seeking a shift in the Soviet orthodoxy against religion. According to a Radio Free Europe report by Vera Tolz, one novelist questions the morality of his hero’s opponents from a frankly Christian standpoint; another writer claims that the present-day strength of many Russians is still based on Old and New Testament precepts; the third asks, “Who blew out the lamp of our conscience?” and remembers the time “there was a light in our soul,” charging that it was “stolen from us and. nothing was given in its stead. “

That turn toward religion – that communist heresy – was promptly derided as “flirting with God” by a house philosopher, and repudiated three months ago by Yegor Ligachev, chief Soviet ideologist. Those who dared “talk about the need to tolerate religious ideas,” said the leader second only to Mikhail Gorbachev, “forgets that it was not religion that developed the basic ethics adopted by mankind.”

What a perversion of truth. The religious spirit, not some class struggling, brought forth Mosaic moral commandments and nurtured mankind’s ethical sense. The stern Calvinists enshrined the “work ethic” underlying capitalism, which helped produce the shared prosperity that the world’s largest atheistic society so bitterly envies.

Don’t be surprised by a papal visit to the Soviet Union in 1988 to celebrate the millennium of its Christianization.

Safire, a Pulitzer Prize-Winning Columnist of the New York 77mes, is a former aide to President Nixon. (Reprinted from the Houston TX Chronicle [Jan. 4, 1987], sec. 1. p. 18.)

Guardian of Truth XXXII: 19, p. 590
October 6, 1988

By Bill Hall

“Finally, my brethren, be strong in the Lord, and in the power of his might” (Eph. 6:10).

In our battle against Satan, we cannot be victorious on the basis of our own strength. We must rely on the strength and might of the Lord.

Did we in our own strength confide

Our striving would be losing;

Were not the right One on our side

The Man of God’s own choosing.

Dost ask who that may be?

Christ Jesus, it is He;

Lord Sabaoth is His name,

From age to age the same,

And He must win the battle.

– Martin Luther

The reason we cannot win on the basis of our own strength is because of the nature of the foe. “We wrestle not against flesh and blood” (Eph. 6:12). If it were our own strength against another man’s strength, we might be victorious on our own. The foe, however, is a spiritual foe, and a spiritual foe can be overcome only through the power of God’s might.

How To Rely On The Lord’s Might

How do we rely on the Lord’s might? (1) Through taking on the armor which he supplies: salvation as our helmet, righteousness as our breastplate, truth as our girdle, the preparation of the gospel of peace as our footwear, faith as our shield, and the word of God as our sword. There are those who rely on human philosophy, positive thinking, transcendental meditation, monasticism, self-deprivation, etc. for their armor. All such “arms of flesh” will fail.

(2) Through constant prayer to the Lord for help. “Praying always with all prayer and supplication in the Spirit. . . ” (Eph. 6:18). The Lord helps us in so many ways. He shields us from temptation (Matt. 6:13). He tempers temptation when it does come (1 Cor. 10: 13). He brings good influences into our lives (Rom. 1:12). He forgives when we are overcome (1 John 1:7, 9). But he does not want us taking him for granted. We must ask the Lord for help and thank him as he brings us safely through each. struggle.

(3) Through full expectation of victory. Let no one enter this battle with a defeatist attitude. Victory is assured for all who will rely upon the strength of the Lord. The words “that ye may be able” appear three times in the Ephesians 6 passage (vv. 11, 13, 16). It is as though the Lord shows us the enemy and we, impressed with the enemy’s obvious strength, begin to despair; then the Lord says, “You can defeat him; here is your armor, put on every piece; stay close to me, I’ll help you fight; if you suffer a knockdown, I’ll pick you up; just keep fighting; persevere; watch; the victory is yours!”

Stand, Therefore

We must stand, however, if we would win the battle. Stand! Stand! Stand! The word appears three times in the text (vv. 11, 13, 14). The best armor in the world is of little value if there is a coward inside. It is not unusual to find a man who seems to be well equipped for battle. He knows the Scriptures, has studied the meaning of Scripture, has memorized extensively, has all the appearance of a great soldier – but when the first challenge is issued, he breaks into a sweat, wavers, vacillates, and compromises until an observer really can’t tell which side he is on. He doesn’t stand. Such a person faces sure defeat. Victory is assured, but only for those who will stand.

The battle rages. The struggle is great. The enemy is formidable. The stakes are great – eternal in nature, in fact. Thank the Lord -the hope for victory rests not on ours, but upon his strength and might.

Guardian of Truth XXXII: 19, p. 583
October 6, 1988

By R.J. Evans

In this life we have innumerable blessings for which we are to be thankful. And the Bible tells us that these blessings come from the God of heaven. “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas. 1:17). As we look about us, seeing what God has done, surely, we ought to be affected by his magnificent works. We should be overwhelmed with awe and reverence as we contemplate life itself – whether it be a tiny insect, a fragrant flower, or a human being who is so fearfully and wonderfully made.

I wonder, though, are we truly grateful for all that God has done? If we are honest and humble in heart, what changes have been made in our lives because of the goodness of God? It should lead us to repentance. “Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?” (Rom. 2:4) But the trouble with so many today is that instead of being humbled with repentance, they have become calloused in heart and drunk on materialism. Hence, they fail to “count their blessings.”

The goodness of God should cause us to be generous with our time. But with regard to time and duties, some seem to always be saying, “I don’t have time to study,” “I don’t have time to visit,” “I don’t have time to teach others,” “I don’t have time to attend all the services of the church,” “I don’t have time to encourage weak Christians,” etc. Oh yes, we do have the time! Everyone’s day is made up of twenty-four hours. Our time may be ill-arranged (especially as far as the work of the Lord is concerned), but we all have the same amount of time. The trouble is – we are not grateful enough to give it to Christ. We are being selfish and self-centered when we have time for television, camping, boating, fishing, golf, tennis, secular reading, movies, ball games and a host of other things, and yet, not enough time for the Lord.

Our gratitude should cause us to be generous with our money. However, in the matter of giving, can it be said that we are grateful to the Lord when we have spent so much on our own selfish desires that we are not able to give as we should? The Bible says that “God loveth a cheerful giver” (2 Cor. 9:7). But no man can be a cheerful giver unless he has first acknowledged the great gifts of God to man. The trouble with so many of us is that we never take the time to fully reflect on how much we have received from God. When we take our eyes off ourselves and contemplate the goodness of God, our gratefulness for these blessings will be reflected in our giving.

All too often, when others perform deeds of kindness in our behalf, our attitude is that this is what we expected of them all along. In other words, “You owe this to me, therefore, it’s not necessary for me to be grateful.” Is this your attitude? Obviously, this kind of an attitude is reflected if we fail to express our sincere thanks for the kindness others have shown toward us. If this disposition of heart describes you, this is spoken to your shame.

It seems that the lack of gratitude has always been a problem. When Jesus healed the ten lepers, only one man (a Samaritan) was grateful enough to return and thank Jesus for his cleansing. The record says, “And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, And fell down on his face at his feet, giving him thanks. and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole” (Lk. 17:15-19). Only ten percent of those who received the blessings here showed gratitude. All ten were ready to receive a blessing; all cried, for mercy; but nine were not concerned about giving praise and thanksgiving. Many today are far too much like these nine lepers.

A failure in thanksgiving for the blessings enjoyed in this life gives evidence of the alienation of man from God. “Because that, when they knew God, they glorified him not as God, neither were thankful” (Rom. 1:21). On the other hand, the Christian, realizing what God has done for him and the world, continually lifts his heart in praise and thanksgiving to God. “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:18).

Guardian of Truth XXXII: 18, p. 562
September 15, 1988

By James W. Adams

(It was April 1972. We had just emerged from the turbulent sixties and were wallowing in the backwash. The drug culture, sexual liberation of women, acceptance of homosexual relationships as an approved “lifestyle for consenting adults, “fascination with Eastern religions and the occult, and the abandonment of the so-called “organized church ” for newborn cults featuring experiential and emotionally motivated religious philosophies and practices were in their ascendency. I was then preaching for the Pruett and Lobit congregation in Baytown, Texas. The following article was written for and published in the church bulletin. Sixteen years have passed and many of the movements mentioned above have become well entrenched in American thought and life, not only among the young, but also among persons of all ages, classes, and races.

Their poison fruits are everywhere manifest to the point of national and international problems. I am, therefore, submitting this article for publication in the Guardian of Truth believing it to be relevant to the current scene and deserving of wider circulation. It has been necessary for me to do some editing in the reprint.)

The Problem Identified

“It is not new that all young people are searching and seeking for self identity,” Dr. Robert Lifton, Yale University specialist in psycho history, is quoted by the Associated Press as saying before a meeting of the Central Conference of American Rabbis. Dr. Lifton is reported to have said this while speaking concerning “problems of Jewish youths who shift rapidly from one religious form to another without permanent commitment to any one pattern” (Baytown Sun, Wednesday, March 29, 1972). The article from which this is quoted dealt with the identification of young people with the “Jesus People” movement. Dr. Lifton further said, “After being immersed in the drug culture, a young person may turn to the Jesus movement, absorbing what he wants, and then move on to Hassidic Judaism or some other religious form. . . . It is the speed of the change that is new.”

Churches of Christ Are Affected

I am not a philosopher, nor am I a specialist in psycho-history, hence special interest also are those young people who have been reared by parents who are Christians, hence I am not interested in imposing some theory to explain the instability, restlessness, mania for change, smoldering anger, rebellious anarchy, and moral permissiveness of multitudes of young people of our time. I am deeply interested in all young people, but more particularly concerned about young Christians. Of special interest also are those young people who have been reared by parents who are Christians, hence who have, throughout their lives, attended the services of New Testament churches.

A person would have to be blind, deaf, and irrational to be unaware of the frightening and saddening fact that many such young people are caught up in the psychological phenomenon popularly known as “The Now Generation.” I am not naive. Neither should other preachers, elders, and parents be naive about the present state of “tour” young people. We do have a problem. It is real and its extent unknown, but it is probably greater than we suppose, hence imminently threatening. Let us particularize. The following questions, however, are objective, not personal; that is, they do not and did not have specific reference to the young people of the church which I served as preacher at the time these things were written.

Do we have young people who are experimenting with drugs? Yes, we do! Do we have young people who are actively engaged in pre-marital sex? Yes, we do! Do we have young people who subject their minds to a steady diet of pornographic literature and films? Yes, we do! Do we have young people who engage in sex-stimulating dancing and heavy petting? Yes, we do! Do we have young people who are addicted to alcoholic beverages? Yes, we do! Do we have young people, who, without intelligent or justified cause, superciliously sneer at “organized religion, Church of Christ doctrine, and traditional practice”? Yes, we do! Do we have young people who are experimenting with the occult, glossalalia, and “sensitivity meetings” as a substitute for structured worship? Yes, we do! Need we say more about the reality of our problem?

Is This Really A Search For Self-Identity?

These things are styled, as does Dr. Lifton, “A search for self-identity.” Is this correct? May we “plain (?) and tacitly excuse this situation on this basis? May the Lord forgive us for such arrant hypocrisy! Young people, you profess to be a generation which approaches the problem of living with absolute and brutal “honesty.” If this is so, face up to all of this for what it is. Using your own terminology, the “search for self-identity” explanation and excuse is at best a miserable, hypocritical, cowardly, “cop-out!”

A person does not institute a search for “self-identity” in the stinking cesspools of fleshly iniquity, in the subjective experiences of humanly conceived and emotionally motivated religious philosophy, or in the ignorant superstitions of the occult. An individual plunges himself into this effluence of moral and spiritual filth for one reason; namely, the gratification and exaltation of self. In its moral aspects, it is to gratify fleshly passions. In its spiritual aspects it is to satisfy the ego. It is a miserable acquiescence to the hedonistic philosophy that man is no more than a glorified beast, howbeit a sort of “King of the Beasts” with the unlimited privilege of self-indulgence and fleshly gratification.

To picture such as a noble quest for “self-identity” (the “Holy Grail” of atheistic existentialism and humanism) is to indulge ourselves with palpable duplicity and selfdeception. Instead of a quest for self-identity, it is a gross repudiation of our essential nature as spiritual beings bearing the image of the Creator, clothed in mortal bodies that are subject to the rulership of the “inner man” (2 Cor. 4:16-18). Therefore, it is animalistic and materialistic to the core and a despicable insult to human dignity.

Furthermore, to resort to the superstitions of the occult and the vagaries of the charismatic sects to verify the existence of God and the reality of his concern for the individual person, by sense perception, in a “search for selfidentity,” is consummate folly. The repudiation of a rational faith on the basis of credible evidence for the illusions and fantasies of highly charged emotional experiences, selfinterpreted by those experiencing them as a penetration of the transcendent realm, is a capitulation to materialism and unbelief. While this approach may not be as morally debasing as the hedonistic or existential approach, it is a repudiation of reality and a discovery of one’s so-called “identity” in the realm of fantasy. Ultimately speaking, one is little better than the other.

We plead with persons young and old who have been exposed to the elevating influence of New Testament Christianity, do not be “taken in ” by this so-called “search for selfidentity. ” The book of Ecclesiastes is the record of the search of a person for the answer to the meaning of life. This might be called “a search for self-identity. ” He found it not in realms material but in the realm of the spiritual. He concluded: “Fear God and keep his commandments for this is the whole of man” (Eccl. 12:13,14). The Prodigal Son of our Lord’s parable sought “self-identity” in the unrestricted gratification of his fleshly appetites, and “came to himself” in the penury, hunger, and shame of the Gentile’s hogpen. In his depraved extremity, he finally learned by demonstration that true self-identity could be found only in amenability to the benevolent and fulfilling restrictions of his father’s house (Lk. 15:11-24). Infinite wisdom and immeasureable Divine love have provided the perfect realm for the discovery and development of “self.” It is the realm of grace appropriated by an obedient faith based upon and emanating from the revealed will and word of God. Why seek elsewhere?

Guardian of Truth XXXII: 19, pp. 577, 599
October 6, 1988