Calvin Synod Herald, 1982 (82. évfolyam, 1-6. szám)
1982-02-01 / 1. szám
CALVIN SYNOD HERALD — 6 — REFORMÁTUSOK LAPJA problem for any Christian leader/ pastor is for the ethnic Christian heightened: avoiding the sin of allowing any wordly culture/aims to predominate and use eternal Christian aims, instead of the other way around. The clustering in neighborhoods and church life for security and familiarity eventually gives way to Americanization. Nostalgia for the distant old country becomes less and less the principal “tie that binds” for the newer generations. The plight of the ethnic church is centered primarily on the inherent paradox of a universal, outreaching faith that stubbornly clings to a nationallydefined identity. Even unity among the Magyar nationals in America becomes difficult to maintain as evidenced by the obvious failures to organize more comprehensive fellowships for growth and cooperation. Dissension, stubbornness and pride are not the monopoly of Hungarian-American churchmen, to be sure; but all Hungarian-Americans are painfully familiar with the tendency among their own to wax eloquent at fraternal gatherings and get nowhere in constructive action. Yet, as Emil Lengyel says, it is “the fate of all diasporas to be dispersed. It is the fate of these organizations to try, and to fail.” The cause of Hungarians’ prideful individualism in this country stems understandably from the fact that many in Hungary felt they were nothing, and in fact were taught to literally cower in fear before their superiors. In America, the freedom to resist “buckling under” to anybody was jealously cultivated. What, then, of our future? Is it “polishing brass on a sinking ship” to continue efforts at keeping alive a distinctive Hungarian Reformed heritage in this country? I think not. My total personal experience within this church and with other traditions has led me to appreciate the positive values of its cultural awareness, and to respect the sound theological roots of its Reformed tradition. This has led me to a firm conclusion limited only by the condition of priorities. This church of Jesus Christ will survive, and prosper, if the leadership and people: (1) Renew the zeal to put simple, New Testament, missionary Christianity as the first and really only basis for their existence as the Church. The corollary cause (and effect) of this renewal must focus on practical improvements in Biblical education, particularly for adults, and renewed emphasis on fellowship among the laity, wherever they’re living. This analysis and improvement in methods must be faced prayerfully and with the best modern thinking in organization, leadership, education, amd materials. (2) Renew their understanding of the place of bi-lingualism and the culture customs associated with the same. This means recognition of the fact that American culture/language will be predominant, simply because this is where we are and where we must communicate with lost souls hungering for the Word of Life. We have a message to convey, not a closed club to preserve. On the other hand, we can rightfully and imaginatively preserve the language and edifying customs for several good reasons—as a window of deeper understanding and outreach to a very international world, within a very international country, with a message that is, in a very deep sense, an international message. In that context, all American churches in this era of Christian history should be able to likewise encourage a second language, a second crosscultural understanding, a second opportunity and way to know man and the riches of the Christian experience in a wider historical perspective. We are blessed to do so quite naturally (in the ethnic churches) as part of our intellectual ministry, if we recognize always we are captive to no culture but the Kingdom of the Savior. The variety of music, dance, and customs can be a refreshing stimulant for drawing people to us and the Good News, if we remember their priority in our calling. Practical expressions of these will occur in —our Christian festivals to which we invite visitors to share our joys and celebrations; our openess in encouraging exchange with other churches and nationality groups to share our common experience and insights; our pride in quality expressions of the music and art that project distinctively Christian values and messages, above all that amidst rich culture diversity, the universal call of Christ is the richest treasure we share—human culture is but a servant of that primary goal. The Hungarian Reformed Church in America needs no drastic upheaval but that provided by the Holy Spirit, as do all churches. It certainly need not die; its basic tenets and heritage are firmly rooted in the Universal Church. But we do have to remember we are transplanted from the time and place of our forefathers. The eternal message they bore has found new times and opportunities in this land and its unique blend of people. In God’s plan, there is no need for anxiety as we remember who we are in the human family (Hungarian-Americans), so long as we freely and with confidence share all that we are for the sake of His Son, and His mission to all nations (Matthew 28:19-20). .................................... NCC NEWS CLEVELAND—In a world he called increasingly broken and bewildered, Bishop James Armstrong, newly elected president of the National Council of Churches, called for the council and the church in general to build bridges in “old and new directions” and, in fact, “to be those bridges.” Leading participants in those tasks was a roster of noted theologians and church officials who spoke during the meeting’s plenary sessions. Original creations of drama, dance, and music had been commissioned for the Event and lent color and spirit to the sessions. Thirty-two seminars gave participants opportunity to address the practical measures involved in putting into action the challenges to their faith that were delivered by the speakers. “The church,” he said, “must unashamedly identify with the poor and the hungry... A doctrinaire approach, however, is not the answer. The church does not belong in the pocket of either Adam Smith or Karl Marx. It belongs to Jesus Christ and must be free to bring the judgements of God to bear upon every political and economic system.” He was elected to the United Methodist episcopacy in 1968 and became resident bishop of the Dakotas Area. Known as the “peace bishop,” he wrote and spoke widely on peace, calling for an end to the Vietnam War. He was a member of the US Study Team on Religious and Political Freedom in Vietnam, of the Paris Consultation on Rebuilding Vietnam, and a delegate to the Second World Conference on Religion and Peace.
