THESlS This is to certify that the thesis entitled A RHETORICAL STUDY OF THE PREACHING OF THE REVEREND PETER ELDERSVELD ON THE "BACK TO GOD HOUR" RADIO BROADCAST presented bg MELVIN EARL BERGHUIS has been accepted towards fulfillment of the requirements for _ P_h0 D0 degree in __SBee°h Major professor Date M 0-169 LIBRARY Michigan State University A333 TIL-LCT A RHETORICAL STUDY OF THE PREACHING OF THE A “JET-{END PETER ELDERSVELD ON THE "mtcx TO GOD HOUR" RADIO BROADCAST ,5 by Kelvin Earl Berghuis The purpose of this study is to make a critic:.1 examina— tion of the radio preaching of the Reverend Peter Eldersveld . in connection with the "Back to God Hour" oroadcast of the Christian Refonned Church. Within the frame of reference of classical rhetorical theory as presented by such ancients as Aristotle, Cicero, and Quintilian and restated, and on occasion elaborated upon, by twentieth century American rhetoricians who are essentially in this classical tradition, this study attempts (l) to determine the biographical and personal factors which account for 111*. Eldersveld’s success as a speaker; (2) to trace the history of the “Back to God Hour" broadcast of the Christian Reformed Church as one institution with which Eldersveld is associated in his rzdio preaching; (3) to describe, analyze, and evaluate the radio preaching of Eldersveld; and (it) to estimate the effect of Eldersveld's preaching on his radio audience. In terms of arrangement, clear organization is a characteris— tic of Eldersveld's sermons, with the three conventional divisions of a speech being readily discernible. The ”00"}; consists of a central theme, which usually is developed under three or four min heads, arranged in either a topical or logical order. The lines of argument are easy to determine, and the transitional material .‘Jw y.‘ Melvin Earl Berghuis provides an effective internal unity. In terms of invention, logical proof serves as the foundation and framework for Eldersveld's sermons. The argumentative method found here is essentially an inductive one, Eldersveld :3 working mainly through the use of example, quotation, explanation, 331...: and causal reasoning. Apparently he understands the value of using emotional appeals as adjuncts to reason, for emotional proof is found interwoven in all parts of the sermon structure. His direct ethical appeal stems largely from his identification with the audience and from the image which he creates of a man who is fair, ;: honest, and sincere. Both the content of his sermons and his manner of delivery mark Eldersveld as a calm and reasonable speaker. _.__ _ Eldersveld's style has the qualities of correctness, clearness, and propriety, and the characteristic of instant intelligibility. It is marked by the attributes of imagery and 1“) vividness. His language is usually descriptive and consists 0 words which the average radio listener should be able to understand. In the area of delivery, Eldersveld is a craftsman who apparently understands the nature of communication as an interplay between speaker and listeners and who is keenly aware of the demands of audience adaptation. He has the ability of imparting a richness of meaning to words through the play of a flexible voice, a skillful use of the pause, and the quality of urgent communicative— ness which he gives to his message. This competent craftsman in terms of compositional and delivery matters is also a successful radio preacher as measured by demonstrable results. He has received. many letters stating w" v 5. .3 ,... Jan Earl Berghuis that his preaching has been instrumental in changing lives, and churches and mission chapels have been established as a direct result of his broadcast. Judged by the mail response, it appear that he is succeeding in minist ring to men's spiritual needs, {i for thousands of listeners report that their faith has been strengthened and that they have gained a better understanding of the Christian life. Eldersveld is :1 c‘icnczyledged as one of the most prominent spokesmen for orthodox Christianity in America today. He is an unusually gifted, well-trained, and extremely effective public ’v speaker. Zlhile critics in the future may be able to evaluate Eldersveld and his oreachinrr from a better )eI'S'JCC tive he . i o L 1 9 , nevertheless should remain as on ez-Lamole of an excellent twentieth ‘ ’ d- : century radio pulpiteer. Copyright by Melvin Earl Berghuis 1965 A RHETORICAL STUDY OF THE PREACHING OF THE REVEREND PETER ELDERSVELD ON THE ' "BACK TO GOD HOUR" RADIO BROADCAST By Melvin Earl Berghuis A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Department of Speech 196U . __l . ‘fia u\ “m u n“ n. .u '-‘. .t :n 1' J T—l _,-.: ACKNOWLEDGMENTS I wish to gratefully acknowledge the warm encouragement, scholarly objectivity, and helpful criticism provided by Dr. Kenneth G. Hance throughout the entire course of this study. His interest and counsel have been a real source of inspiration. Special thanks are also expressed to the other members of nnr Guidance CorrmIittee: Dr. David C. Ralph who, in conjunction with Dr. Rance, reviewed the manuscript in process and made valuable suggestions, and Dr. Frederick G. Alexander, Dr. Madison Kuhn, and Dr. Gordon L. Thornas--all instructors of mine who served as sources of inspiration which contributed to the development of this study. Finally, my sincere thanks to all those individuals who were associated in one way or another with the development of this Studyuparticularly my wife Barbara, whose encouragement, coopera- tion, and sacrifice have made the completion of this project passible. ii “*~ ~—-—.—-.\_ . .. TABLE 6F CONTENTS Page “i ACKNWIEMWNTS O O O C . O C O O O 0 O I O O O O U 0 O O C I ii I I'll-l. Tm OF‘ CONTEMS O O O O I I O O O O O O D O O I O C I O O 0 iii INTRODUCTION 0 O I C I O I O 0 O O O I C O O D O O I I O I 0 vi CEUAER I. PETER ELDERSVELD—-THE MAN . . . . . . . . . . . . 1 Family Background Religious Background Peter Eldersveld as a Son Elementary and Secondary Schooling I College Training ; Doubts Concerning the Ministry Pre-Seminary Oration Requirement y College Courtship . Assistant to Athletic Director , Speech Training at the University of Michigan Debate Coach at Calvin College Graduation from Seminary Postgraduate Study at the University of Chicago A Ministerial Candidate First Pastorate Second Pastorate Appointment as Radio Minister Publications by Peter Eldersveld Prominent Sermons and Addresses by Peter Eldersveld Peter Eldersveld's Role in Formulating the Code of Standards for Protestant Religious Broadcasters Honors and Recognitions chTER II. HISTORI OF THE "BACK TO GOD HOUR" BROADCAST . . . 69 Broadcast Denominational in Character The First Consideration of a Denominational Broadcast Synod Confronts the Challenge a Second Time Report of the First Radio Committee_ The First Season of "Back to God Hour" Broad- casting . A Period of Exploration and Experimentation Purpose of the Broadcast iii Distinctive Position of this Broadcast Growth and Development of the Broadcast Appointment of Peter Eldersveld as Radio Pastor Re-appointment of Peter Eldersveld Peter Eldersveld's Role in the Expansion of this Broadcast fit The Roles of Music and Announcing in ; this Broadcast '1 Financing the Broadcast Foreign Broadcasting . Radio Bulletin of the "Back to God Hour" Radio Rallies ’ "Back to God Heur" Literature Service "Back to God Hour" Television Series CHAPTER III. THEOLOGICAL AND PHILOSOPHICAL IDEAS OF PETER EI‘DERSWLD O D O O O O I O O C O O O O O 115 N -_ .—...-. .. History of the Christian Reformed Church The Sovereignty of God The Place of the Bible in Eldersveld's . Philosophy . The Cross--the Heart of the Gospel Distinctive Doctrines of Calvinism The CalVinistic World and Life View Relation of Church and State Christianity and Communism Christianity and Race Relations The Essence of Christianity Summary of Chapter III -< —a-.. .__ CEUHEB IV. CASE STUDIES OF SELECTED SERMONS . . . . . . . . 143 The Classical Canons of Rhetoric Rhetorical Analyses of Five Sermons "Getting the Right Pitch" "A Place for God" "What's the Big Idea?" "Father Knows Best" "Church and State" General Conclusions Concerning Eldersveld's Rhetorical Practices CWER v. ELDERSVELD'S METHODS OF PREPARATION AND 993 DELIVERYOIQIIIOO0.00000IOOI ~U' The Significance of Delivery Eldersveld's Methods of Preparation Eldersveld's Delivery 'Summary of Chapter V iv CENTER VI. AN EVALUATION OF REACTION AND RESPONSE TO ELDERSVELD'S RADIO PREACHING . . . . . . . . . 311 Difficulties Involved in Evaluating a 4 Spiritual Event " Eldersveld's Conception of the Purpose of His Radio Ministry Radio Committee's Conclusions Regarding the Impact of Eldersveld's Preaching Reaction of Broadcasting Officials to the Program Audience Response to Eldersveld's Preaching Influence and Results of the Broadcast Summary of Chapter VI WER- VII 0 CONCLUSIONS 0 I O O C O U 0 I I O O O O O I O I 341 APPENDIXEScocoon-cocoaocea-oco-oooo 314'8 f. BIBLIm’R-APHYoeeeoooooooooecocoococoo 367 ; i c)- (D \ l n, I. M. ‘1 IBIUI '0‘ ‘V. 9.3.1 ‘9 "5 u s" I-n‘c‘ a unit. v ':'.‘n‘ Wt. Ia. ..- A." n ‘ "fl. 'y’r.’ // 2'. A 'I DITRODUC TION Purpgse of the Study :ii: The purpose of this study is to make a critical examination p‘fi of the radio preaching of the Reverend Peter Eldersveld in connec— tion with the "Back to God Hour" broadcast. Within the frame of referenca of classical rhetorical theory as presented by such ancients as Aristotle, Cicero, and Quintilian and restated, and on occasion elaborated upon, by twentieth century American rhetoricians who are essentially in this classical tradition, this study attempts (l) to determine the biographical and personal ----ua —._._.____ factors which account for the Reverend Mr. Eldersveld's success as a speaker; (2) to trace the history of the “Back to God Hour" broadcast of the Christian Reformed Church as the institution with which Eldersveld is associated in his radio preaching; (3) ‘00 describe, analyze, and evaluate the radio preaching of Peter Eldersveld; and (it) to estimate the effect of Eldersveld’s Preaching on his radio audience. limitations of the Study Since Eldersveld has gained his recognition, both national and international, as a radio minister, this study is limited Primarily to an analysis of his radio preaching. In particular, we shall study the first fifteen years of his radio rainistry—-the period beginning in October, 1946, through the year 1961. Only in an incidental manner are we to be concerned with his ministry on vi the television mediwz and with. his ministrv in the garish ‘rrior to J L his career as a radio pastor. A study of Eldersveld's sermons should enable us to construct a profile of the ideas which he has been ro'ectin durin the ears of his radio ministr" and an 3 ’ analysis of representative sermons should give us an insight into the characteristics of his rhetorical practice. . .'.' Siggificance of the Studyr , n r' sic Merit.—-Since the "Back to God Hour" is one of the major religious broadcasts of our day, it merits a study of this type. During its first season, the program, 'vrhich had its beginning on sta- tion WJJD, Chicago, on December 17, 1939, ran for sixteen weeks and brought in a mail response of 553 pieces. Today it is heard every week ‘“ “‘- -_‘,__.._.,..______ ._ of the year, and an average of 60,000 pieces of nail are received an- , nnally, coming from each of the United States and Canadian Provinc s and from appro>jmately seventy-five separate foreign countries. Each Sunday the "Back to God Hour" broadcastutlw radio voice of the Christian Reformed Church--is heard over :‘-,pro;c:'ur1atel‘;r 300 eta- u tions. in the United States, including the I‘Cutual, National, Yankee, and i? ; Ly Ln ., J. Intermountain Broadcasting Systems; 26 in Camda; 11 in Austral Formosa; and 2. in New Zealand. In addition to this, it is aired by such stations as HCJB, Quito, Ecuador, which pro-nice: acceptional COR/'87,“- age in the P3.Cific; Trans World Radio, Monte Carlo, Errope; KUJ'Ll‘I, Agana, 9113313 HLKI, Inchon, Korea; HOXO, Republic of Panama DZAS, Manila, Philippine Islands; 'x-IIVV, Vicques, Puerto Riot); and FINA, Monrovia , Ii- beria, West Africa. It ir- conservatively estimated that this program is heard throughout the world. in the primary coverage areas of some 182,000,000 radio sets, 96,000,000 of these being in the United States J. . ,a J 1.. 3"" .1»; «w 7w 1:“ . and Canada and 86,000,000 in Western Europe, South America, i-‘xi‘z'i<.:a, Australia, and Asia . Since October, 19%, the Reverend Peter Eldersveld has been serving as the radio pastor of the Christian Reformed Church, preach— ing regularly on the "Back to God Hour" broadcast. During this time the program has acquired a national and an international audience. Crossing both denominational and racial lines, this program has become one of the major religious broadcasts of our day. Much of the credit for its success must be ascribed to Eldersveld, who is recognized as one of the most prominent spokesmen for orthodox Christianity in America today.1 An analysis of the sermons and speech characteristics of the Reverend Peter Eldersveld should contribute to the body of knowledge of American preaching during the mid-twentieth century. It should aid us in understanding the basic ideas and concepts being presented by this radio minister. This study can thus become another item of evidence in determining the role and effectiveness of radio preaching as an influence in modern society. . While it may be true that it is worthwhile to study any practitioner, it is especially significant to determine what such a speaker as Peter Eldersveld, who is using the mass media of radio and television on a national and international level, is contributing to the life and thought of our times. Since Eldersveld is at 1-‘For example, in its annual report to the Synod of 1952, the Radio Committee states, "We believe that a distinct honor came to our Church (and we are convinced that this was mostly due to our radio min— ister) when Mutual's New York office selected the Back to God Hour with its minister and choir to broadcast a special New Year’s program on free time" See Acts damaging. at th. .e.-_,caz;1:.sai_aa Renaissance. Supplement No. 26 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1952), p. 388. g, viii “' ““ "r—..—__..,_.V-—. ._. .. present actively engaged in the radio ministry, it is possible to interview him and to ask him questions concerning his attitudes, philosophy, creativity, and methodology-matters that are an integral J. part of the speaking being investigated. Furthermore, one should r' be able to ascertain what adjustments this speaker consciously makes in the preparation and delivery of his sermons when adapting them to the mass media. Eldersveld has now been a radio minister for a sufficiently long period to enable one, from both a qualitative and a quantita- tive point of view, to make a profitable study of his preaching and its effects. Furthermore, since Eldersveld is a minister who if also has a master's degree in speech, it will be of interest to i see how he has applied his training in his practice. Thus, a detailed investigation into the speaking activities of such a man appears to this writer to be worthwhile. Distinctiveness.--This study is distinctive in the sense that nothing of this type has been done with respect to the "Back to God Hour" or Peter Eldersveld. Specifically, there is no history of the "Back to God Hour," and there is no biography of the Reverend Peter Eldersveld. Except for a seminar paper at the Augusta Theological Seminary, to which reference is made in this dissertation, no other study of Eldersveld has been made. Materials and Sources The following materials constitute the major primary source materials available for this study: (1) the original manuscripts ix g l‘ l :m‘ _ n..- of sermons by the Reverend Peter Eldersveld; (2) the original manuscripts of speeches delivered by Eldersveld; (3) tape recordings of sermons delivered by Eldersveld; (LL) audio—video tapes of his sermons presented on television; (5) the actual presentation of the weekly broadcast; (6) personal interviews with Eldersveld, (In: members of his family, his teachers, members of the Radio Committee, and thOSe associated with the "Back to God Hour" broadcast; (7) minutes of meetings held by the "Back to God Hour" Radio Committee, the Board of Trustees of Calvin College and Seminary, the Faculty of Calvin College, and the Consultation on Protestant Broadcasting; and (8) the voluminous mail response received by the "Back to God Hour" off ice . «» ~-—._m v7..l.—_~.-._--._-.. To secure additional biographical and background material, one can consult articles which have been written about Eldersveld and/or the "Back to God Hour" broadcast. These are to be found in newspapers,such as, The Chica o Dail News, The Washington Evening Egg, The Minneapolis Morning Tribune, The Grand Rapids Press, The Grand Ra ids Herald, and The Muskegon Chronicle; in inter- denominational papers,such as, Christian Cent , Christianity Today, and Action; in the two Christian Reformed denominational papers, The Banner and De Wachter; in the Calvin College Chimes and Brigg; in the Radio Bulletin of the Back to God £21K; and in magazines,such as,The Beam and Broadcasting-Telecasting. One cannot study the radio preaching of Eldersveld apart from a study of the "Back to God Hour" broadcast-~the organization With Which he is intimately associated. Since the broadcast is under the supervision of the Synod of the Christian Reformed Church, X a. 5 ma. .2 a . be r: at; t ..< -4 k .m" luv u! .A In» the M and the Acts of Synod should prove to be valuable for this purpose. In addition, interviews with members of the Radio Commttee and the minutes of the Radio Committee should supply information relating to the growth and development of the "Back '3; to God Hour" broadcast. lit-II: In a study of this type one inevitably becomes concerned with the philosophical and the theological ideas and concepts of the speaker. The accomplishment of this aspect of the study necessitates an awareness and understanding of the basic beliefs of the Christian Reformed Church--the denomination in which Elders- veld has had his training and which he represents on the air in his weekly broadcast. For the attainment of this goal, the following i .__._,_ -«u. . w..- .—_—-..... .-:—__.. .. sources should be helpful: (1) The Christian Reformed Church—.- a Study in Orthodogcy and In the Mirror an Appraisal of the Christian Reformed Church by John Kromminga; (2) works of Louis Berkhof,such as, S stematic Theolo , Reformed Do 'tics, and Manual of Reformed Doctrine; (3) The Reformed Doctrine of Predestination by Loraine Boettner; (LL) institutes of the Christian Religion by John Calvin; (5) One Hundred Years in the New World by H. J. Kuiper; (6) As to Being Reformed by R. B. Kuiper; (7) Calvinism Six Stone—Lectures by Abraham Kuyper; (8) The Fundamental Principle of Calvinism by H. Henry Meeter; (9) Psalter Hymnal, Doctrinal Standards,and Liturgy of the Christian Reformed Church; (10) Children of the Reformatiglx The Story of the Christian Reformed Church-«Its Origin and Growth by Marian Schoolland; (11) ". . . I Will Build IQ Church" by Thea B. Van Halsema; and (12) the texts of the sermons and speeches of Peter Eldersveld. JCS. In order to make a rhetorical study of the radio sermons of fidersveld, one needs to have an understanding of the fundamental principles of rhetorical criticism. Sources which should prove to be helpful in making this rhetorical analysis of the sermons are: (1) Speech Criticism by Lester Thonssen and A. Craig Baird; [.13 (2)Rhetoric by Aristotle; (3) On Christian Doctrine by Saint I“ Augustine; (4) 0n the Prwtion and Deliveg of Sermons by John A. Broadus; (5) De Oratorg by Cicero; (6) The Institutio Oratoria by Quintilian; (7) articles pertaining to public speaking and rhetorical criticism in the Quarterly Journal of Speech, Central States Speech Qurnal, and Speech lipngg'rgphs; and (8) textbooks written by twentieth century American rhetoricians who are l -..-q._. «ill-m 4:...» .. essentially in the classical tradition. Method of the Study In their text, Speech Criticism, Lester Thonssen and A. Craig Baird state that “a single measure of oratorical effective- ness is probably neither possible nor desirable. A speech is a complex affair; its evaluation is not likely to be any simpler."l Involved in the public speaking situation are the speaker, subject, audience, and the occasion, a speech being the result of the interaction of these factors. Thus in order to evaluate the Spealdng of any individual, one must give consideration to all these factors in order to make it meaningful. In discussing John Quincy Adams‘ theory and practice of public speaking, Horace G. Rahskopf 1L. Thonssen and A. c. Baird, Speech Criticism (New York: The Ronald Press 00., 19148), p. #60. xii ‘IIIIIl---—-—-—-e:— l=_____, llxll says : When a speaker stands before an audience, the situation involves four interacting forces: (1) the speaker, the man himself as a mind, a character, a personality; (2) the subject, including not only the factual material, but the purpOSe of the speaker and the resulting interpretations and uses of his facts; (3) the audience, an assemblage of individuals with certain 1'; information, attitudes, and predispositions, which largely determine their reactions to the speaker and his subject; .i and (hr) the occasion or setting of the speech, including the ‘ ‘ time and place and all the environmental influences which condition the relations and interactions of speaker, subject, and audience. These are the elements or forces, the dynamic interrelations of which determine the qualities and success or failure of a speech. In this study of the radio preaching of Eldersveld we are concerned primarily with the speaker as a man, with the ideas which he expresses in his sermons, with the preparation, organiza- tion, and delivery of his sermons, and with the type of audience _ l_-_.-~.-.. . Tiny—a . __._. .. reaction to this preacher and his sermons. Since the speaker does not address a visible audience but records his weekly broadcast in a studio,the occasion or setting bears a different relationship to this study than is or would be true if We were studying a speaker who, on various occasions, was addressing visible audiences. To accomplish our purpose of describing, analyzing, and evaluating the radio preaching of Peter Eldersveld in connection With the "Back to God Hour" broadcast, it is necessary (1) to study the man, including the forces which have influenced and shaped his life and thirflcing; (2) to study the "Back to God Hour" broad- cast--the institution on behalf of which and through which he speaks; and (3) to study his craftsmanship in the light of the lHorace G. Rahskopf, "John Quincy Adams' Theory and Practice Of Public Speaking," in Archives of 5 each, Vol. I, No. b. (Iowa City, Iowa, September, 19365, p. 11. xiii various elements of rhetorical theory and practico. In analyzing his workmanship, the approach will be to consider his practice in the light of classical rhetorical theory. Although ElderSVeld ;r and the "Back to God Hour" could be studied from several points 5-6 of view, e.g., one night analyze the themes used on this broadcast, I we are interested in this study in determining what Eldersveld's craftsmanship is like in relation to the traditional canons of rhetoric. Since response is generally considered to be the key determinant of effectiveness, a speaker must commuicate his ideas in such a manner that they will take root in the lives of the hearers and, either immediately or subsequently, influence their ~-_.-~.,.. -‘:-s- _ belief or action, if he is to be considered successful. In view , of this, we shall be concerned, in this study, with the methods employed by Eldersveld to achieve the response consistent with his purpose. While it must be conceded that no spiritual event can ever be wholly represented in statistics or evaluated at the time it happens, nevertheless, a study of the mail response received by the "Back to God Hour" broadcast should give us some indication of the type of impact being made by the radio preaching of this minister. (In studying these methods and the response to these methods, we are not necessarily inconsistent with our study of craftsmanship in relation to the canons of rhetoric. Rather, we are studying the preaching of Eldersveld in terms of both the standards 01‘ the craft and the response to this craftsmanship—-two separate but interrelated matters.) EV r a. mp ”- olganization of the Study The materials of this study are arranged in the following manner: Introduction.-—The Introduction sets forth the purpose of the study; its limitations; the significance of the study, including its intrinsic merit and its distinctiveness; the materials and sources; the method of the study; and the organization of the study. Chapter I.-—"Peter Eldersveld--the Man.” This consists of a brief biography of Peter Eldersveld, including any significant infomation which has contributed in some way to influencing his develpment as a speaker and which will aid us in gaining a better understanding of him as a man. His background, training, experiences, and personal characteristics are discussed. Chapter II.--“History of the 'Back to God Hour' Broadcast." The second chapter consists of a description of the history of the "Back to God Hour“ broadcast. Consideration is given to the purpose, the organization, and the distinctive position of this broadcast, to the role played by music on the broadcast, and to the influence exerted by Eldersveld in the development and expansion of this broadcast. Chapter III.--"Theological and Philosophical Ideas of Peter Eldersveld." This chapter is devoted to a consideration of ,the philosophical and theological beliefs and ideas of the speaker. The attainment of this goal necessitates an investigation of the basic doctrines of the Christian Reformed. Church-~the denomination in Which Eldersveld was reared and trained and which he represents on the "Back to God Hour" broadcast. XV g iii Malia-"Case Studies of Selected Sermons." In this chapter a detailed study is made of the craftsmanship of Eldersveld. Five sermons, representative of the type of preaching which occurs on this broadcast, have been selected for a careful investigation of the author's I-rorlcnanship. After briefly setting forth the essential topics of the body of classical rhetorical theory, the writer analyzes each sermon in the light of the classical diVisions of rhetoric: Disposition, Invention, and Style. Chapter V.--"Eldersveld's Methods of Preparation and Delivery." Chapter five consists of an investigation of fldersveld's methods of preparation and delivery as parts of the total speech process. This analysis is made with a View to gaining 9. fuller appreciation of this radio minister and his sermons. Chapter VI.-—"An Evaluation of Reaction and Response to Eldersveld's Radio Preaching." This chapter is an attempt to assess the impact of Eldersveld's preaching on his radio listeners as evidenced in (l) the conclusions reached by the Radio Committee and the reactions voiced by broadcasting officials concerning Eldersveld's preaching, (2) resultant conversions and the estab— lishment of churches and mission chapels, and (3) an analysis of J$1169 mail response received by the "Back to God Hour" broadcast. Chapter VIL—-"Conclusions." This section sets forth the general conclusions which appear to emerge from the findings of Jthis st 3;. -__ -fi. .7_.__~—._.- V Fm CHAPTER I PETER ELDERSVELD-—THE MAN Family Background Peter H. Eldersveld was born in Kalamazoo, Michigan, on January 18, 1911. He was the firSt son to be born to the Reverend and MrS. Samuel Peter Eldersveld, who at that time were ministering in the First Christian Reformed Church in Kalamazoo. Peter was the third of seven children born in this family, all of whom are still living today. Afterlher husband's death, at the age of 68, in June, 1942, Mrs. Eldersveld established her permanent residence in Muskegon, Michigan, where at the age of 82 she still maintains her own home. Her children, however, are scattered from one coast to the other. The daughters, Yrs. Angeline Voogd, Mrs. Cornelia Vander Well, and Mrs. Wilma. Phillips, live in Alameda, California, Muskegon, Dfichigan, and Bethesda, Maryland, reSpectively. Dr. Samuel James Eldersveld is a professor of political science at the University of Michigan and for a time was the mayor of Ann Arbor, Michigan. Dr. Alvin Marvin Eldersveld is a professm‘ of Education at Michigan State University in East Lansing, Pfichigan, and his twin brother, Marvin Alvin, is a laborer residing in Kalamazoo, Michigan. Since the headquarters for the "Back to God Hour" broadcast are located in Chicago, Peter makes his home in that city. -1- L _- .a..,_ \ _ M” ,1 -2.— The Eldersveld family is one of Dutch ancestry, Peter's father, Samuel Peter Eldersveld, having been born in Noordhorn in the Province of Groningen, The Netherlands. At the age of sixteen he emigrated to the United States with an older sister. They settled in Chicago, where Samuel was employed in a cigar factory. At a later date the parents and the other members of the family also came to the United States and established their homes in the same city. On the maternal side of the family, Peter is a second. genera- tion American, his mother, the former Minnie Kooiman, having been born in Orange City, Iowa. She too, however, is a descendant of Dutch imigrants, her parents having emigrated to the United States from The Netherlands. After living in Orange City for a short time, they settled in Leota, Minnesota, where her father was instrumental in organizing the local Christian Reformed Church. It was at this church, while serving as a student pastor one summer, that Samuel Eldersveld met his future bride; and it was at this church, during the same summer, that he was called upon to conduct the funeral service of Peter Kooiman, the father of his future bride. Biligigus "Background While living in The Netherlands, the Eldersveld family was affiliated with the Hervormde Kerk, the State Church. However, the grandparents of the Reverend Peter Eldersveld did not have a vital intereSt in religion, their connection with this church being a very formal one.1 They had their children baptized here because this was the State Church and it was the customary thing to do, but their lInterview with Peter Eldersveld, July 12, 1960. L < —- “u...“ _——.a—.—....—. _—._—. . m a” n. .—3_ attendance at worship services was very irregular. At this time it would appear that there was little real interest in religion in this home.1 It was his uncle Harm Eldersveld who was instrumental in getting Samuel intereSted in the church. Harm was a member of the Gereformeerde Kerk, a church classified as being more orthodox than the Hervormde Kerk in The Netherlands. He took his nephew to catechism class and the WorShip service in the Gereformeerde Kerk in a neighboring village. When Samuel came to the United States and settled in Chicago, hetxname acquainted with the Bere’family. This was a Dutch immi- grant family which had affiliated with the First Christian Reformed Church of Englewood in Chicago, a church doctrinally comparable to the Gereformeerde Kerk in the Netherlands. The Bore/s were interested in engaging in mission activity; but since they could not speak the English language, their influence was limited to contact with other Dutch Speaking people. The Eldersvelds moved into the Englewood area where the Bore/s lived; and it was through their influence that Samuel joined the young men's Society, mde confession of his faith, and after Working his way through school, became a minister in the Christian Reformed Church. At a later date a brother and a sister of Samuel Eldersveld also joined the First Christian Reformed Church of Englewood. Although his parents attended this church, they never did become confessing members of the church. On her death-bed Mrs. Eldersveld expressed regrets concerning this to her son Samuel, Who by that time was a minister in the Christian Reformed Church. 1Interview with Mrs. Peter Elder5veld, Mar. 15, 1960. a- ‘—«— -l.‘ ._..__ 41,- As an expression of appreciation for what his uncle Harm had done for him by way of stimulating his interest in religion, Samuel P. Eldersveld named his first son Peter Herman, the latter name being the Anglicization of the Dutch name Harm. In the words of Peter H. Eldersveld, this was done "in recognition of the fact that uncle Harm had first taken my dad by the hand and had brought him to a church where the Word was preached."1 Today Samuel's son, Peter Herman Eldersveld, is the radio minister of the Christian Reformed Church. It is of interest to observe, in passing, that the Bere/s, who Were instrumental in influ- encing Samuel P. Eldersveld to enter the Christian Reformed. ministry, are the parents of Mr. Lambert Bore], President of the State Bank of Clearing in Chicago, who is currently the president of the "Back to God Hour" Radio Committee and was for many years the treasurer of the committee.2 Today these two sons of immigrant families work in close cooperation in the broadcasting of the "Back to God Hour" program. Peter Eldemeld gs .311 ion Peter Eldersveld has a high regard for his parents. In his first book of sermons, dedicated to his father, he states, "In memory of my father, who was also ny pastor, whose spiritual influence was a unique blend of paternal and pastoral care."3 In the copy of this llnterview with Peter Eldersveld, July 12, 1960. zlnterview with Lambert ‘Bere’,’ March 16, 1960. 3Peter H. Eldersveld, WW (Grand Rapids, Michigan: Wm.B. Eerdmans Pub. Co., 1949)- F 7—— \ 4* -5- book which Peter presented to his mother he added this inscription, "To mother: who is certainly included though not mentioned on this page." His second book of sermons was dedicated to his mother, "whose sacrificial love and labor were channels of God's Grace in fan, our Christian home."1 On the dedicatory page of Mrs. Eldersveld's I personal copy, Peter wrote, "Dear mother, you are the only person in the world who will understand the words on this page and I need add no more to them except to say, with all my love." In his third book of sermons,‘2 dedicated to his wife Harriet, -__..-a—._‘ _..-_._. .. Peter Eldersveld again penned a personal note in the copy which he gave to his mother. It reads, "Knowing that your Christian training of your son is reflected in these pages.“ . ._-.....‘i There seems to have been a close relationship between Peter and his mother. During his high school years, Mrs. Eldersveld would never retire for the evening until Peter came home. He would then relate to her what he had been doing.3 Peter's father thought it was ridiculous for his wife to wait for the boy, but she insisted on doing this because she felt that Peter liked to have her there when he came home. She says that Peter now tells her, "Mother, you didn't know half the things I did because I didn't tell you everything." Nevertheless, MrS. Eldersveld states that they didn't worry about. , '— 1Peter H. Eldersveld. Thaiulsulhu_fielieia (Grand Rapids, Michigan: wm. B. Eerdmans Pub. 00., 1950). 2Peter H. Eldersveld, MMLQJLQ (Grand Rapids, Michi- gan: wm. B. Eerdmans Pub. cc., 1954). Blnterviow with Mrs, Same]. P. Eldersveld, Oct. 6, 1959. I; «\n. it . i . . . um um $1.» w. I... if. m u “l. J . .y... n. at, an. .. N. ..1_ . I \ i . y . ,I:1\..' uII lirl |.I, \I y, [ya 4* -5- Peter because he never gave them much trouble. While Peter was attending college, he used to look forward to spending the week-ends in his parental home. Even today, whenever the opportunity presents itself, he pays his mother a visit in her it!” home in Muskegon. He Seems to have a great deal of reSpeot for, and appreciation of , his parents. The sermons of the Reverend Peter Eldersveld .1150 reveal evidence of the close relationship c'risting between him and his mother. In a sermon delivered on an occasion when the writer was present, Mr. Eldersveld made three specific references to his l ‘1' mother-references which reveal that he respects her advice and I“ counsel and that he has a high regard for her.1 Elementary and Sgggndary Schooling As a general rule a minister's children find. themselves changing schools frequently. It is rather unuSual for the children of such a family to Spend all eight years 01‘ their elementary training in the same school. The Eldersveld family was no exception to this rule, Peter being educated in both private and public schools. After Peter had completed the first and second grades in the Kalama- zoo Christian Elementary School, the Reverend Samuel P. Eldersveld moved his family to Grand Rapids, Michigan. Here Peter entered the West Side Christian School. TWO years later his father accepted a call to the Christian Reformed Church in Corsica, South Dakota, where Peter spent the fifth grade in the public 5011001. The following YOa!‘ 1A sermon entitled “Jesus and His Mother“ delivered the Reverend Peter Eldersveld in the Calvin Christian Reformed Church in Grand Rapids, Michigan, on October 16, 1960. N ,, sf't fl! ‘mw u. {A . -7- the Corsica Christian School was established; and Peter entered this school that fall, receiving his eighth grade diploma three years later. In all he had attended four different elementary schools. By the time Peter was ready to enter high school his father had accepted the call to serve in the First Christian Reformed Church in Muskegon, Dflchigan. Peter entered the Muskegon Senior Public High School in the fall of 1924 and graduated four years later in June, 1928. While in high school, Peter was active in the debate and oratory programs. It seems that, in addition to providing a strong extracurricular program in Speech activities, the Muskegon Public High School has always recognized Speech as a significant subject in the regular high school curriculuml During the time that Peter attended this school, it was the practice to require one hour of Speech Work per week for each student. Eldersveld still speaks enthusiastically about his high school speech work, stating, "It is one of the finest things I have encountered in my formal speech training."2 During his senior year, Eldersveld won the local high school oratory contest, thus gaining the privilege of representing the Muskegon Senior High School in the district oratory contest. Accord- ing to Eldersveld, it was the coaching, in preparation for this event, of Piss Frances Thomas that created in him a real interest in the field of speech, resulting in his determination to enter Some profes- Sion in life in which he Would be able to use public Speaking. “sac”... 1:linterview with Peter Eldersveld, December 30, 1958. 2m.‘ "- '-—-r::»s-t—:'- - s . :_ -:. .. —8— Even today Eldersveld is still benefiting from the training oflfiss Thomas. He says that she did something for him which he has never forgotten.1 When she began to coach him for the district oratory contest, she told him to get up on the platform in the high school auditorium to deliver his oration. While he was Speaking, lfiss Thomas suddenly came running down the aisle shouting, "Oh, blflfl blah! blah! This is the most disgusting thing I've ever heard. Isuppose pretty Soon you'll be a preacher. If you talk this way, there Will be many people in your audience who, if they would dare, Wmfld like to say the same thing to you that I've just said. You Smun as though you don't mean what you are saying. You're just saying wordS. Talk to your audience. Don't sound off and preach at them." It is understandable that Peter was shocked by this response from his coach. He began to araue with her in an attempt to convince her that he really did mean what he was saying. Suddenly she said to him, "Now, if you'll talk that way when you deliver your oration, thmml'll work with you and coach you for the district contest." Mr.Eflder5veld says that he still gets this mental image when he is on the platform or before a microphone. He can see Pass Thomas comhg down the aisle saying, "Oh, blah! blah! blah!" Then he wonders if mv'people in his audience are mentally saying the same thing. mfis invariably results in his putting forth greater efforts really to Commuficate With his audience. It would appear that Miss Thomas anceeded in instilling in Eldersveld the "passion to communicate." During the last three years of his high school, Peter M lInterview with Peter Eldersveld, December 30, 1958. -9— participated in debate. According to Mr. John Toppen, currently the Administrative Assistant at the Muskegon Senior High School, who was one of Peter Eldersveld's debate partners, Eldersveld ranked as a good high school debater.l Although Eldersveld today has an appreciation for good music, he personally did not excel in this field. As a lad he had a desire to play the violin. His mother, however, insisted that he first take some lessons on the piano. He took only as many as his 5. 1, parents required of him. Following this he took lessons on the violin, but his mother reports that "he didn't do so very much with that either. "2 Thereafter, both mother and son recognized that Peter's talents lay in the field of Speech rather than in that of of muSic. Peter's self-analysis is: “There is no muSic in my soul."3 Since Peter was the oldest boy in the family, it was necessary for him to work part-time to aid in Supplementing the family income. During his four years in high school he was employed by W thniglg, where his first job was that of delivering W in a rOSidential area. It would seem that Peter's Work met with the approval of his superiors since he was soon given a downtown route, Which was conSidered a preferred section.“ From here he was pro- moted to a job in the mailing room and later was advanced to the press room, where he assisted in removing the papers from the press 1Interview with John Toppen, Oct. 6, 1959. ZInterview with Mrs. Samuel P. Eldersveld, Oct. 6, I959. Blnterview with Peter Eldersveld, Oct. 30, 1959. “Interview with Peter Eldersveld, Oct. 30, 1959. -10- and in servicing the presses. The summer following his graduation from high school Peter continued to work for The "“ ‘ Chronicle. It was during this summer that he was offered a full-time job in the circulation department. After giving some consideration to the possibility of a career in journalism, Peter decided not to accept this job. Instead he enrolled in Calvin College that fall. College Training Various factors seem to have been instrumental in Peter's decision to follow the pre-sendnary curriculum at Calvin College. Although Peter's parents Succeeded in creating within their home an interest in the church and its affairs, they did. not urge their Son to enter the ministry. If he were to enter the ministry, they felt that he met do So on the basis of his own convictions. Peter's father felt that one should not enter the ministry unless one could not avoid it.1 He felt there should be a real sense of urgency about entering the ministry, and one should not just drift into this profession. The parents took the attitude that each of their children had to make his own decision regarding his choice of a profession or occupation. Father Eldersveld said to each of his children, "You must make that choice. You must not think of anyone. You must know What you want to do. I'm not going to force you to do anything."2 Peter's conSideration of the ministry as a profession grew out of his interest in Speech activities. Already in high school he had determined to enter some profession in which he could be engaged _._l lInterview with Peter Eldersveld, December 30, 1958. 2Interview with Mrs. Samuel P. Eldersveld, October 6, 1959. L 1 ~ a-“ ——.~. _..—_—-—‘ _. _ ,. .. -11- in public speaking. In addition to this interest in speech, two other factors were instrumental in propelling Peter in the direction of the ministry. These were his contacts with other ministers in his parental home and his reading of books found in his father's library.1 u.- Following his graduation from high School, Peter was still =a uncertain as to what he should do. Then one night, after hearing a lecture in Muskegon by Professor Clarence Bouma of the Calvin Seminary, Peter returned home and said to his parents, "Now I know what I want to do—-preach and teach." This was the first time he had indicated this interest to his parents.2 That fall he enrolled ; llnterview with Peter Eldersveld, December 30, 1958. -, It is of interest in this connection to observe that the ? Reverend Dr. Marvin T. Judy, Professor of Church Administration and ‘ Sociology at Southern Methodist University, has attempted to ascer— tain What makes a young man enter the ministry. To discover the answer to this question, Dr. Judy took 306 essays which were written by minis- terial students (nearly all Methodists) on "My Call to the Ministry" and extracted 33 factors that appeared with sufficient regularity. These 33 factors together with the results of the 'T’llltiphasic Personality Inventory,“ a pSychological test administered to all Southern Methodist University seminary students, were then fed to a large and imperturbable Univac 1103 in the computing laboratory at Southern Methodist University. Univac went to Work on these two sets of data, and in ninety minutes correlated the answers. Among the major factors common to most proSpective ministers were (1) early religious training at home and in church, (2) participation in church youth activities, (3) the influence of a local pastor, and (11’) higher than average marks in school. Factors of little or no importance according to Univac were: (1) books and writings, (2) preSSure from parents to enter the ministry, and (3) "instantaneous religious experience." On the basis of this study, Dr. Judy con— eludes that "a call to the ministry seems to be conditioned more by coldly rational than by emotional. factors." See "Strange Role for Univac,“ Newsweek, April ll, 1960, p. 81+. Zlnterview with Mrs. Samuel P. Eldersveld, October 6, 1959. -12- in the pre-seminary course at Calvin College. A study of the official tran5cripts of Peter Eldersveld's academic record indicates that his work ranged from average to good.1 In offering her appraisal of her son's academic work, Mrs. Eldersveld remarked, "I can't say he worked for 'A's'; he had a little fun too"2—-an evaluation which is corroborated in the minutes of the Calvin College Faculty. At the end of his freshman year in college, the faculty felt that Peter had not sufficiently applied himsoli' to his School work and that he was too much interested in outside activities, such as basketball.3 It was decided that the President of the College was to have a personal conference with him at the opening of the next school year. At the conclusion of Peter's Sophomore year, the faculty decided to have its secretary inform Peter's parents that "he has fine qualities (manly, open, courteous) and that he has ability but is not showing it and is wasting his time.“ Following this date there are no further references to Peter Eldersveld in the college faculty minutes other than a state- ment at the conclusion of the first semester of Peter's junior year that Dr. W. H. Jellema was to continue as his mentor.5 1Official transcripts of Peter Eldersveld's work at Muskegon Senior High School, Calvin College, Calvin Seminary, and the Uni- varsity of Michigan (in the files of the Calvin College Academic Office). 2Interview with Mrs. Samuel P. Eldersveld, October 6, 1959. 3Minutes of the Calvin College Faculty, June 7, 1929, Art. 2 (h1the files of the Calvin College Academic Office). “Minutes of the Calvin College Faculty, June a, 1930, Art.-5 (in the files of the Calvin College Academic Office). 5At that time it was the practice of the Calvin College Faculty to review the records of the entire student body at the close L l, 1 ,1... i' V‘ 'L— -13.. During his college career Peter Eldersveld continued to manifest an interest in speech activities, although, as we shall observe a bit later, this interest had to compete with his love for athletics. He was a member of the debate squad during his freshman year, but most of the references to his college debating experiences found in the college yearbook and new5paper concern defeat. His team, for example, was defeated in the Broodman debate tournament, an intramural tournament held on the Calvin College campus to select the members for the varsity debating teams. Concerning Eldersveld's participation in this tournament, a 91131115. reporter states, "He did well, considering that he wrote his 'lingo' just an hour before the official controversy began,"1 and in the 1929 college yearbook the following observation is recorded concerning this tournament: "On January 22 the negative team composed of Dobbin, Eldersveld, and Dolfin was eliminated in short order. "2 It appears that Eldersveld was not particularly Successful as a college debater, and following his freshmen year, he never participated in a college debate. Although he apparently lost his zeal for debating after his of each semester. Formal decisions were taken and placed on file concerning each student who, in the estimation of the faculty, was not doing satisfactory academic work. Such a student was then also assigned to an individual faculty member who served as that ' Student's mentor. Because of the large increase in enrollment, this Practice was discontinued in January of 1947. At that time a new Plan for guidance and counseling was introduced. Thereafter Student records were examined by the Scholarship and Guidance Committee instead of by the faculty as a whole. 56 lg J o C J] g] . :5, Febmarvy, 1929’ vol. XHII, NO. 2., p. o .' 23mm (published by the Junior Class of Calvin College, 1929), V01. IX, p. 85. ; ..-_< __...__ um :-:‘ ~11!»- firSt year, this was not the case in regard to his interest in speech in general. During his junior year he tied for Second place in the local Peace Oratorical Contest,1 and as a senior he won the first place gold medal in the Broodman Oratorical Contest.2 This entitled him to represent his college in the State Oratorical competition SponSOred by the Michigan Intercollegiate Speech League. Peter's interest in speech also extended to the area of dramatics. It was during his senior year that the Thespian Club, the college dramatics organization, presented its first public per— formance. A newspaper reporter, reviewing the three one-act pro— ductions of that evening, stated: "The group pleased a large audi— ence in their initial public performance at the college auditorium. . . . Peter Eldersveld of Muskegon and Andrew Vander Zee of Grand Rapids did particularly well in The Soul of the Professor-3'3 An activity which competed strongly with Peter's partici- pation in speech events and which undoubtedly consumed much more of his time was his active interest and participation in college athletics. Beginning with his sophomore year and continuing until the time of his graduation Peter played on the varsity basketball team. Since he weighed only 130 pounds and was 5' 8%" tall, most of his friends were rather surprised. when Peter gained a position on W April 21», 1931, Vol. no, No. 1a, W, February 18. 1932, Vol. Km, No. 10, p. l. p. 1. ‘ 3A neWSpaper clipping found in the scrapbook of V 5. Samuel P. Eldersveld. ; t ‘1 -15- on the varsity team. However, it appears that he compensated in aggressiveness for what he lacked in stature since in the 1931 yearbook we read: With a flash and confidence that could not but sweep aside :',=' even the coach's weakness for stature, Lutzl laid claim to the contested forward position, and occupying it very satis- 1" factorily, proved to be a favorite of the fans. As proof for the rationality of the miniature craze, to which he attributes his popularity, he reminds us that the size of the opposing guards did not prevent him from gaining the high point honors. He is a junior, and hopes to prove equal to new honors next year. Eldersveld's interest in athletics, however, extended beyond that of participation as a player on the varsity basketball team. During his third year in college he served as chairman of the junior class athletic membership drive.3 As a senior he was elected presi— T dent of the student athletic board, as well as co-captain of the varsity basketball team.“ It was during this same year that he was first employed by the college. as the coach of the reServe basketball team, a position which he retained during his first year in the Calvin Seminary. 5 1This was a nickname given to Peter by the college students. It is a corruption of the Dutch word me, which means a little funmaker or joker. 2m (published by the Junior Class of Calvin College, 1931), v01. XI, p. 960 3W, October 17, 1930, Vol. w, No. 3, Po 1. In those days the Calvin College Athletic Association was a Student organization which secured its funds by Selling memberships to the students for one dollar per year. This membership entitled the student to secure basketball tickets at reduced prices. “2115.13 (published by the Junior Class of Calvin College, 1932), V010 HI, pp. 94 and 970 5mm (published. by the Junior Class of Calvin College, 1933), V01. XIII, po 1014'. ¥ ,rl...‘ Il-|l..,.-l..r.i e. I , ; i , if,” *— w 7' -16- Doubts Concerning the Ministry While a pres-seminary student, Peter experienced a certain amount of hesitancy concerning his continuation toward the goal of the ministry. He discussed these matters of indecision and uncer— tainty with President Johannes Broene, who, in an attempt to pre— L vent students from drifting into the ministry, always advised them not to enter this field unless they could not avoid doing so.1 There also seems to be some evidence of Peter's indecision on this score in that, although he was a member of the student pre-seminary club, by his own admission‘he was "a rather delinquent member. "2 Neither is he listed or pictured with the pre—seminarians -~——-.. -—‘_.~_—._ ,._...... . in any of the college yearbooks. Henrever, one is not justified on 5 this basis in concluding that Mr. Eldersveld was not interested in the ministry and mission activity, for in his mother's scrapbook one find evidence to the Contrary. Here there are two newspaper Clippings which apparently were taken from W I indicating that as a Calvin College student Mr. Eldersvel-l partici— Pated at the MuSkegon Young Men's Christian Assmiation in a series 0f meetings devised to reach young persons not connected with Churches. Speaking on the topic "Deeper Lives," Peter made a plea f0? greater Spiritual emphasis in daily living.3 There apparently were Some individuals who had reservations concerning Peter Eldersveld's entering the ndnistry~ They seem to 1Interview with Peter Eldersveld, October 30! 1959' 2Interview with Peter Eldersveld, November 25, 1960' S 3N9Wspaper clippings found in the scrapbook of Mrs. amuel P. Eldersveld. Flax JG. -17- have felt that Peter's interest in athletic performance and bodily fitness Would hinder him from developing the proper interest in spiritual fitness.:L For example, his landlady in Grand Rapids regretted that Peter was a basketball player. After he had received ,.- his first sweater and basketball letter, she said to him, "How can you ever be a preacher”? There were also thOSe who questioned the propriety of Peter Eldersveld's mfereeing a basketball game on Saturday evening and conducting a worship service on Sunday morning.3 Even one of Peter's college professors upon seeing Peter come from the seminary building one day, said to him, "Peter, Peter, you "lb don't belong over there. It is understandable, therefore, that after completing one .._.._ -?. —_—....,-... . year of seminary training and after having completed his Master's Degree in Speech at the University of Michigan, Peter was uncertain as to whether he should continue to study for the ministry or Whether he should become a teacher of Speech. At this time he was offered a job teaching speech at the Nuskegon Senior High School, and he found it difficult to make a decision on this matter. Even though the Principal, Mr. John Craig, desired to have Peter join his Staff, he finally advised him first to finish his training at Calvin Seminary.5 Peter followed this advice. llnterview with Peter Elder5veld, October 30, 1959. 2Interview with Peter Elder5veld, November 25, 1960. BInterview with Mrs. Peter Eldersveld, March 15, 1960. “Interviews with Peter Eldersveld, October 30, 1959 and November 25 , 1960 . 5Interview with Peter Eldersveld, December 30, 1958. L . I I . I I I r -18.. Pro-Seminary Oration Requirement Since Calvin College was originally established as a preparatory school for seminary students, the faculty has always given considerable attention to the curriculum for pre—seminary students. For mam! years a requirement for completing the pre-seminary course was the delivery of an oration by each senior before the entire student body during a chapel. period. It appears that the main reason for this requirement was to aid the various faculty members in becoming better acquainted with these students.:L Since the college faculty had to determine what type of recommendation should be given to each senior pro-seminary student regarding his qualifications for admiSSion to the seminary, this procedure was deemed necessary to enable the faculty to make adequate recommendations for each of these students. Over the course of the years the pro—seminary students developed a resentment against this practice which they felt was discriminatory.2 They disliked being singled out from the student body and being pointed at as preachers or prOSpective minz‘tsters.3 Finally during the 1931-32 academic year, the senior pre-seminarians petitioned the faculty to abolish the practice of chapel orations.“ 1Interview with Professor Seymour Swets, November 22, 1960. Professor Swets is Chairman of the Department of Music at Calvin College and was also formerly Chairman of the Department of Speech. 2Interview with Professor Seymour Swets, November 22, 1960. 3Interview with Peter Eldersveld, July 12, 1960. “Minutes of the Calvin College Faculty, November 13, 1931, AI‘t- 7 (in the files of the Calvin College Academic Office . L -- -‘1- —_——.-_. . Fa... é -19- In a letter to the faculty the student Council also expressed itself as favoring this petition.l The writers of the petition protested that the requirement entailed unjust discrimination, the work being extracurricular. They contended further that "as a criterion for ,fi judgment by the faculty and as a basis for recommendation to the senfinary, the procedure was fault , unjust, even superfluous, and the experience gained, negligible."2 In the light of this petition, the faculty decided that the orations were no longer to be delivered in chapel before the whole student body, but were to be given in the presance of the pro—seminary students only.3 This decision of the faculty to modify the requirement did not satisfy the senior pro-seminarians. By letter to the faculty ' " """- - 'l“-.v—--r ._.._. .. they again voiced their objections to the student orations. There- upon the faculty referred the whole matter of pro—seminary orations to a committee, with instructions to study a proposal currently before the Conrfittee on Educational Policy for the introduction of a course in public Speaking adapted to the needs of seniors.“ 1It appears that a dislike for the practice of student chapel orations was prevalent among the rest of the student body as well as among the pro-seminary students themselves. In addition to the en- dorsement of this petition by the student council, one finds additional evidence for this conclusion in the following statements found in the college neWSpaper: (l) "The senior pre-sems. have started their annual series of chapel orationS. Thus far two of their number have cheered and frightened us with their oratory. " Calyjn ,November 28,1930,Vol. XXV, No. 6, p. 4. (2) "The Whole hubbub revolves about the matter of those traditional and boring nuisances, 'the pre— sem. orations.’ '” Ca alyin College Chimes, March 3, 1932, vol. XXVI, No. 11, p. 1. 2"No Reecrrunendation Without Oration," ‘ C e e C ' 5, March 3, 1932, Vol. XXVI, No. ll. p. l. . 3Minutes of the Calvin College Faculty, November 13, 1932, Art. 7 (1n the files of the Calvin College Academic Office . Lt Pfinutes of the Calvin College Faculty, December 18, 1931, L I l E -20- At a later meeting, upon the recommendation of its committee, the faculty decided to modify its decision taken in November and to adopt the following temporary plan for the seniors of that year: Each pre-sem. senior is to hand in to the President a typee written oration of a given length by a given date. The oration is to be read by two faculty critics, who are to give the author the benefit of their criticisms, and who may require that the oration be revised or rewritten. The oration is to be delivered before Professor Swets, who may at his discretion insist on repetition and drill. Professor Swets and the two faculty critics are to report their findings to the focul.ty.l This modification of the earlier deciSion was still not satisfactory to the students. They wanted nothing short of the . abolition of the practice. For a third time they petitioned. the ! faculty to abolish student orations, but this time the faculty would ,- make no further concessions. They were determined to abide by their F deciSion of January 8.2 The students, although excuSed from publicly delivering the orations, still had to write them and submit them to faculty critics for evaluation. March 1 was set as the deadline for the presenting of the manuscripts. The students, however, having had a taste of partial victory, decided to continue to hold out for all that they had requested. No one submitted his manuscript on March 1. Facing, this challenge, the faculty discipline committee prepared to take action.3 None of Art. 3 (in the files of the Calvin College Academic Office). llsnutes of the Calvin College Faculty, January 8, 1932, Art. ’4' (in the files of the Calvin College Academic Office). 2Minutes of the Calvin College Faculty, February 19 Art. 1“ (in the files of the Calvin College Academic Offices. 3Calvin College Chimes, March 3, 1932, Vol. XXVI, No. 11, 1932, Pa 3. l; l ‘n 1 if . : :1» w i v , ‘9 ‘41 ‘ . 3,: ‘ I 1153' -21- the students involved was to be permitted to represent the college in public activities. This immediately affected Eldersveld since he was scheduled to play basketball. on the following Wednesday and . was to participate in the State Oratorical Contest on Friday. In ,. view of this, the pro-seminary seniors decided that "as a matter of school loyalty, Eldersveld should turn in an oration."l They felt that loyalty to school should supersede loyalty to class. All of the other members of the group, however, still faced the ultimatum of President R. B. Kuiper that unless their orations were submitted to the faculty critics, they would not be given recommendations to the seminary. Since the faculty was adamant on this point, the students eventually capitulated.2 Their efforts, hovrever, had not . <._~_.-,... . ___. _ been in vain. A new course in speech for pro-seminary students was added to the curriculum the following academic year to replace the required orations . 3 College Counts hip Underneath Peter Eldersveld's graduation picture in the 1932 3:15.111 one finds this caption: "The Wisest man the Warl’ o'er saw, 1“Revolt at Calvin Seminary Rules," Ibo Grand Rapids Hegald, March 1+, 1932, p. 3. 2Interview with Professor R. B. Kuiper, President of Calvin College from 1930 to 1933, November 17, 1960. 3A Student reporter in cormenting on this curriculum change States: "This course has been added to the curricula of the Pre-sem. students and the chapel orations have been discontinued. Even after interviewing several of the senior adenoid exercisers we are still unable to decide whether this class is part of a general cultural movement, or if it is merely punishment meted out due to the culpability of former pie—sews." W, September 22, 1932, Vol. XXVII, No. l, p. 2. -22- He dearly loved the lasses, 02"1 Although there may be some question about the abSOlute applicability of this statement to Mr. Eldersveld, there seems to be no doubt about his meeting one coed whom he ‘,I "dearly loved." Peter's romance began one evening following an i oratorio rehearsal of {the Messiah. That evening he "walked" Miss Harriet Kuiper to her boarding home, marking the beginning of a seven—year courtship.2 Since these were the years of the Depression, very few students had automobiles, and most of them had very little money to Spend on entertainment. Peter and Harriet, being no exceptions to this rule, spent many of their evenings walking through the Ottawa Hills residential area of.‘ Grand Rapids. During the time that Peter was preparing his first sermon _-a_ ‘wa .- ‘r-..w—....-‘—....-— .. for his class in homiletics in the seminary, he "preached" parts of it to Harriet as they walked. He told her how he hoped to communi- cate certain ideas. Then he asked her questions such as these: "What do you think of this idea? lAlhat do you think of this illus— tration? Does this evidence prove the point? How does this Sound to you?" Thus the relationShip between the Eldersvelds of speaker and critic was established early in their friendship. Mrs. Eldersveld states that "Peter began preaching to me while we were dating and he has been preaching to me ever since.“3 Mr. Eldereveld says that 1mm (published by the Junior Class of Calvin College, 1932), Vol. XII, p. 28. 2Eldersveld deferred his marriage to Harriet Kuiper until July 7, 1937, at which time he had completed his formal education and had become a candidate for the ministry. Their marriage has been blessed with three children: a son, Paul John, born on March 26, 1939; a daughter, Mary Ruth, born on July 22, 1942; and a Son, James Peter, born on November 9, 1952. BInterview with Mrs. Peter Eldersveld, March 15, 1960. 9,7,, -23- his wife is still his best and most severe critic. He reads every sermon to her prior to his recording it for the radio broadcast. She usually accompanies him to the studio and. hears him make the v9'_ recording. Then they together listen to the broadcast each Sunday morning and make an evaluation of it. Assistant to Athletic Director Following his graduation from Calvin College in June, 1932, Peter entered the Calvin Theological Seminary, which is located on the same campus in Grand Rapids, Michigan. Since money was still a scarce item in the Elder5veld household, Peter had to find part time work to enable him to attend the seminary. For this purpose he served, during this first year at the seminary, as the assistant to *- —----‘-_ ...<._.A_ Mr. William Cornelisse, Athletic Director at Calvin College. His responsibilities consisted of coaching the reserve basketball team , and teaching a girls' physical education classJ' Mb Training at The University of Michigan After one year of seminary training Peter felt that if he were ever going to be an effective preacher, he must study Speech. Consequently, the fall of 1933 found him enrolled as a graduate student in the Department of Speech on the campus of the University of Michigan. Some of his fellow seminarians and professors frowned upon this decision and considered it a waste of Peter's time.2 He, however, felt that there was a real need for a minister to learn how to commicate effectively. Since the Calvin Seminary at that time ~- 1Interview with Peter Eldersveld, November 25, 1960. ZInterview with Peter Eldersveld, June 14, 1960. . l" —2.LL— offered no courses in speech, he deci-z‘er.‘ to earn a Master's <‘~r.:_jree in speech at the University of Michigan. Here he had the opportunity of studying the. classical theories ‘3 of rhetoric, the psychology of speech, oral interpretation, and voice :5" and diction.l Peter took courses in voice and phonetics with I Professor John Myskens, in interpretative reading with Professor Louis Eich, in the psychology of language and Speech wit-1 Professors Clarence Meader and .v'alter Pillsbury, and in rhetoric and public Speaking With Professor James O'Neill. It was the latter who gave Peter an insight into the W of Aristotle and who exerted a \ great influence in molding Rater Eliexrs‘wlc as a speaker. Peter transcript of his work at the university .‘Lniicates a total of six- 1' teen hours of Course work taken iii-.31 Professor O'Neill. It was he I. who taught Peter that the seen-3t of successful speaking live in the preparation of the speech. O'Neill maintained that writing a speech is an important aSpect of speech preparation, and that when one Writes a Speech, it must be written in the style of oral cozvzposition.2 It would appear that there was an attampt on the part of Eldersveld during this year at the university to relate Speech to lIt appears that Peter Cldersweld worked at improxving his voice since two of his fraternity brothers in a letter refer to Eldersveld's practicing modulating his voic<— in Seventeen different ways as he utters, "Roll on, thou ieep and dark blue ocean." See 'TVniversity of Ifichigan Letter," Erj 53 (published by the Junio:~ Class of Calvin College, acne), Vol. XIV, p. 33. . 2Interview with Peter Eldersveld, June 11}, 1960. Peter used to accompany ProfeSSOr O'Neill as he traveled about the state Judging high school debates. Through theSe contacts, a close friendship developed between them, 'resul ting, according to Peter, in O'Neill's telling him "a lot of things about Speech which I never would have learned in the classroom or from books." -25- the mini-shy. For example, in a seminar with Professor O'Neill, Peter wrote a paper on "The Place of the Pulpit in Public Discourse." In addition to thiS, the matter of how to prepare for extemporaneous preaching was discussed by profeSSor and student in both the classroom ' situation and in their private conferences. O'Neill’s suggested V method was to write the semen in the language and manner in which one desires to Speak it and to then destroy the copy and write it again in a different form. One is to continue to do this as often as Six times. After the final copy is destroyed, one is ready to preach the sermon extemporaneously. The result is that all six I versions come together in one 's mind, enabling the speaker to ex— i press himself in a variety of ways. Practice and experience have I convinced I-Ir. Eldersveld that O'Neill '5 method, although terribly hard work, is the right one for successful extemporaneous preaching.l Concerning the need for Speech training for ministers, Mr. Eldersveld states, "There is probably no profession in all the world that uses speech more than does the ministry, and yet there is probably no training for a profession which is more remiss in the matter of speech education than is that of the training of proSpec- tive ministers."2 He contends that the year spent in studying Speech at the university has meant more to him in his ministry as far as preaching is concerned than has any other single year in his training for the ministry. In fact, he questions whether he would have undertaken the radio broadcast for the Christian Reformed denomina- tion if it had not been for that one year of Speech training. Says Mr. Eldersveld, "It has paid such tremendously rich dividends in ‘ 11m. 233m. *“ -26- l \ I Q 1 my experience that I Simply cannot rccommenw it too highly to otters.”l Debate Coach at Calvin College \N The Master's Degree in Speech was conferred upon Peter 4v Eldersveld by the University of hichigan on June 18, 1934. Peter now had to make the decision whether to continue his studies for the ministry or to become a teacher of speech. Because of a lack of finances, he was tempted to discontinue his studies and to enter the teaching profession. As has already been indicated earlier in this chapter, it was at this time that he was offered aposition teaching ..,—__..... _ Speech at the Mlskegon Senior High School. The decision was a difficult one for Peter, but he finally decided to decline this ___. _~... A__. aPP°intment and to resume his Studies at the Calvin Theological Seminary- A few weeks later Peter was happily surprised to receive an appointment to serve as the coach of debate at Calvin College. This was the Solution to his financial. problem. For the follornling two years he studied as a full timc student at the Calvin Theological Seminary While being employed as the coach of debate at the college. It seems to be generally agreed that Peter Eldersveld was a Successful debate coach. Early in the debating season of the 193“— 35 aCademic year, the readers of the college newspaper were informed that "Ml“ Peter Elderswreld of the Calvin Seminary is acting as coach this year and is meeting with a very encouraging degree of Success. In addition to maintaining the interest of the squad, he is empha— Sizing the importance of hard work and thorough study."2 A‘sturh-nt coached by Peter Eldersveld, who at a later date also held the l . . Im- 2C ' C err C ' s, December-11L, 193L", V01. XXIX; No. 3’ P- 25. {'1 125‘ -27.. position of coach of debate at Calvin College, testifies to the accuracy of this statement.1 In his estimation, Eldersveld was a good coach who Succeeded in getting his debaters to work hard. I It would appear that the hard work and thorough study paid I: dividends since, during the first year of Eldersveld's coaching, the men debaters Won nine and lost only four debates. A reporter reviewing the debating program at the close of that season attributes the success of the debaters to "Mr. Peter Eldersveld, whose vigorous coaching deserves a word of commendation here. His enthusiasm and serious application to his work have been decided influences for good in the course of the season. We suggest that he be given the job 'ad vitam. ' "2 .. ~-__..~.~. -_-V.,—_——....-_~_..._... During the second year of Eldersveld's coaching, a @141ng reporter stated, "Led by the capable Eldersveld, the men and women are slowly producing cases that take full cognizance of the basic issues involved in the question. . . . The coach is also making Significant strides in the development of genuine platform delivery, 80 necessary to victories in debate tournaments."3 It appears that Coach Eldersveld Succeeded not only in having his students work diligently in the preparation of their cases but also in training them to be persuasive speakers. His women debaters seem to have been particularly active and persuasive that year, 1Interview with Professor Lester DeKoster, Director of the Library and. former Coach of Debate at Calvin College, December 7, 1960. W. May 21, 1935, Vol. XXIX. No. 8, pp. 25‘260 39.1mm collogo Chimes, February lu, 1936, vol. xxx, No. 5, p. 22. .L, -28- engaging in a total of twenty—three contests and climaxing the season by Winning second place in the state tournament.1 Having attained these accomplishments, Eldersveld brought his r brief career as a debate coach to a closa. He chose to continue to move toward full time Work in the ministry, even though some of the college students had submitted a document to the Board of Trustees requesting that Peter Eldersveld be continued as the debate coach in the college.2 Graduation from Seminary On June 2, 1936, Peter received his Bachelor of Theology degree from Calvin Theological Seminary. The next week the following notice appeared in W3 "Peter H- Eldersveld, who was graduated from Calvin Seminary last week, will occupy the .. ._._«A-.‘,, ..__.i_ pulpit of the First Christian Reformed Church Sunday."3 Thus it was in his father's church that Peter had the privilege of preaching his first semen as a graduate of Calvin Seminary. This was not the first occasion, however, on which he had conducted a worship service for this congregation, for it was in this same church that he had delivered his first sermon, just three years prior to this date, when, upon the completion of his first year of seminary training, he had just been granted his license to preach. 12215111 (published by the Junior Class of Calvin College, 1936), Vol. XVI, p. 1&5. 2Minutes of the Board of Trustees of Calvin College and Seminary, May 27, 1936, Art. 17 (in the files of the Calvin College Academic Office). 3A clipping taken from W found in the scrapbook of Mrs. Samuel P. Eldersveld. I“ I“ -29.. Postgraduate Study at the University of Chicago Although Mr. Eldersveld was now eligible to enter the active ministry, he felt that he would first like to take one year of i, postgraduate work at the Divinity School of the University of Chicago. :3“: With a view to this, he requested that the Board of Trustees grant I him an extension of licensure.1 In granting this request, the Board enabled Mr. Eldersveld to preach in the Christian Reformed denomina- tion while attending the Divinity School. The Board stated emphatical— ly, however, that this concession was made only on the basis that Eldersveld continue his theological studies. If it were to become necessary for him to enter the teaching profession for some time, "2 A. W......., _.___4—_—.~...-_~..., .. he was then "to desist from preaching of his own accord. Peter was now perplexed. Since his parents were unable to give him 91V financial assistance and since he had no income of his own, he had to find other means of financing his education. Occasion- al preackdng engagements would. not provide him with sufficient r650urces to enable him to attend the Divinity School for a year. Yet, if he entered the teaching profession, he would have to desist from preaching. In the latter part of August an unexpected development made it possible for him to realize his goal: the Reverend. James Putt, Pastor of the Fourth Christian Reformed Church of Chicago, was 1M'1nutes of the Board of Trustees of Calvin College and Seminary, May 27, 1936, Art. 17 (in the files of the Calvin College Academic Office). 21VIinutes of the Board of Trustees of Calvin College and Seminary, June 1, 1936, Art. 148 (in the files of the Calvin College Academic Office). -30- granted a year's leave of absence by his congregation; and Eldersveld was requested to serve as the pastor during this interval. Thus With the prospect of this pastorate together With the assurance of 1.: a. tuition scholarship granted him by the Divinity School of the ;.' UniverSity of Chicago, he now made plans to move to Chicago; and in I the fall of 1936 he enrolled as a postgraduate student in the Divinity School. Since Peter could afford to attend this school for only one year, Shirley Jackson Case, Dean of the Divinity School, advised him not to concentrate in one area with a view to earning an advanced degree but rather to take a wide variety of courses. The Dean felt i that if he were going to enter the ministry he should take courses ~. _. -1 -lg. in as many areas as possible to enable him to gain an understanding of the views and theological emphases of the Divinity School.1 When Peter went to consult with Dr. Albert Palmer, President of the Chicago Theological Seminary, on this matter, he received identical advice. Dr. Palmer believed that a broad training would enable a minister better to understand the thinking of modern man in this present World.2 Thus Peter enrolled in courses in both institu- tions.3 Among others, he took courses in Christian Doctrine with lInterview with Peter Eldersveld, July 12, 1960. 211m” December 30, 1958. 3A1ready at this date it was possible for a student en- rolled in the Divinity School of the University of Chicago to also take courses in the Chicago Theological Senfi-YIMV‘ On Jfly 1 1943, these two schools , together with the Disciples Divinity House and the Meadville Theological School, merged their faculties and have Since operated under the Federated Theological Faculty. Faculty members teach in any or all of these four institutions, and course credits are transferable. -31- Dean Shirley Case, in Church History With William Sweet, in preach- ing With Dr. Palmer, and in New Testament with Edgar JohnSon Good—- speed and with Amos Wilder, brother of the author Thornton Wilder. In addition to enrolling in these regular courses, Eldersveld en- joyed the privilege of hearing visiting lecturers such as Rudolph Bultmann and Reinhold Niebuhr. l A Ministerial Candidate In order to become a ministerial candidate in the Christian Reformed denomination, it is necessary for a graduate of the Calvin Theological Seminary to deliver a sermon before the Board of Trustees of Calvin College and Seminary and to pass oral examinations in the various areas of church doctrine and theology. Having satis- factorily delivered his sermon and. passed the examinations, Eldersveld was declared a ministerial candidate by the Board of Trustees on May 27, 193?.2 Although he was now eligible to take up pastoral duties in a church, the summer months rolled by without his receiving a call from a congregation. Since this was a period during which the Dutch language was still used in many of the Worship services of the 1Interview with Peter Eldersveld, July 12, 1960. Some years later, while pastor of the Bethany Christian Reformed Church in South Holland, Illinois, Eldersveld again broadened his experiences by enrolling in additional courses at the Chicago Theological Seminary. After becoming the Radio Pastor of the Christian Reformed Church, he continued to Spend some summers on the campus of the University of Chicago, sometimes enrolling in a course for credit, but more frequently enrolling as an auditor. On each occasion he was granted a tuition scholarship by the Chicago Theological Seminary. 2Minutes of the Board of Trustees of Calvin College and S°Dfinary, May 27, 1937, Art. 58 (in the files of the Calvin College Academic Office). .. l--. “‘7‘“: ..._._,__._...-._«,~u -. .. -32.. Christian Reformed Church, many congregations wanted ministers who could preach in that language as well as in English. Undoubtedly Eldersveld's inability to preach in the Dutch language considerably curtailed his opportunities for service in the Christian Reformed denomination; and it, perhaps, was the cause of the seeming reluc- tance on the part of any church to invite him to become her pastor.1 While awaiting a call to become a pastor, Peter was again confronted with the opportunity to enter the teaching profession. During August of that year Dr. Gerrit Heyns, at that time superin- tendent of the Christian School System in Holland, Phchigan, offered teaching positions to Peter and his wife at the Holland Christian High School. About the same time both Mr. and Mrs. Eldersveld also received appointments to the faculty of Western Academy in Hull, Iowa.2 Peter felt, however, that they could not accept either of these appointments, the challenge of the ministry being very real to him. The experiences which he had gained while serving as Substitute pastor of the Fourth Christian Reformed Church in Chicago had convinced him that he must devote his life to the work of the rrIiniStry.3 1During his student days Elder5veld had, with the assistance of his father, prepared a few Dutch sermons which he had Written out and delivered from manuscript. TheSe attempts, however, convinced both father and son that Peter would not be successful in Preetching in the Dutch language; and his father advised him to restrict his efforts to preaching in the English language. 2Interview With Peter Eldersveld, December 30, 1958. 3Interview with Mrs. Samuel P. Eldersveld, October 6, 1959. ~‘v A.) , _ . ._ -33.. First Pastorate In November of 1937, Peter received a call to become the pastor of the Christian Reformed Church in Holland, Iowa, an 2:: English speaking church located in a German community. Having decided to accept this call, the Eldersvelds moved to this commity the following month and immediately began their pastoral duties. However, since all ministerial candidates in the Christian Reformed Church must be examined by a Classis prior to their ordination, Peter could not be ordained to the gospel ministry until he had passed his Classical examination. This could not take place until i the spring meeting of Classis Ostfriesland. Having surmounted this ' final hurdle, Peter was ordained to the ministry on Thursday, March 17, 1938. His father, the Reverend Samuel P. Eldersveld, preached the ordination sermon and gave the charge to his son. On the following Sunday morning Peter preached his inaugural sermon on the topic "The Minister of Truth.“ lie was now finally a full-fledged minister in the Christian Reformed Church. Although the church at Holland, Iowa, had been organized in 1920, under the leadership of Missionary Calvin Hayenga, it had not had a pastor of its own until Mr. Elder5veld came. During all these years it had experienced little growth. When the Eldersvelds arrived, JChe total membership of the church consisted of only thirteen families, but during the five and one-half years of their ministry the membership increased to fifty families. It appears that the growth in this congregation during Eldersveld's ministry may be attributed to the following factors: (1) Eldersveld Succeeded in persuading some families to become -324, members of his church who, although they were attending worship services, had not asked for membership because they felt they were not worthy of it; (2) He organized an educational program of catechism and Bible study classes, encouraging participation by indi- '; viduals in the community who were not affiliated with his church; and (3) Since this was the only church in the area in which all of the services were conducted in the English language, many of the young people, who were unable to understand the German language uSed in the services in their own churches, attended the Christian Reformed Church and eventually affiliated with it.1 . ~_—-.—_._-‘ .-_—..._— . ,. Eldersveld felt that it was the responsibility of his church to extend its influence into the comnnlnity to peoples of all nation- alities.‘2 The attempt to do this in his ministry in Holland, Iowa, apparently succeeded, for the writer of a newSpaper article which appeared at the time that Eldersveld announced his decision to leave the Holland church stated, "Reverend Eldersveld has been very suc— cessful in his work here and he has had fine ecoperation from the people of the community."3 1Interview with Peter Bldersveld, October 30, 1959. On one occasion there was a group of approximately twenty individuals who made confession of their faith, ranging from young people of seventeen and eighteen years of age to a husband and wife in their Sixties. 2Traditionally the Christian Reformed denomination, composed Primarily of people whose forefathers emigrated from The Netherlands, has had a tendency toward isolationism. In this regard, Eldersveld 's View was an exception to the practice in operation in his denomina- tion at that time. 3A newspaper clipping found in the scrapbook of Mrs. Samuel P. Eldersveld. -35- Another evidence of Eldersveld's extending his influence beyond the confines of his immediate congregation is found in his participation in radio broadcasting. During the early part of his ,- I“ ministry in Holland, he took his turn, together with the other . ministers of the Classis, in Speaking on a fifteen minute weekly broadcast over station KFJB in IVlarshalltotm, Iowa. At a later date, a male quartet composed of members of the Lutheran and Reformed Chumhes organized a one—half hour weekly program which was broadcast over station KXEL in Waterloo, Iowa. This was a station which could be heard clearly in all parts of Iowa as well as in some nearby These men requested Peter dldersveld to serve as the speaker Peter states. i_-~- ,-...., . ..._ 2.1—.“ _._.... .,_ .. on their program, which was entitled "The Call of the Cross.“ Served in this capacity during tho last two years of his ministry in Holland, Iowa.1 In many respects these experiences gained while serving the Holland congregation served as an excellent preparation for him in his future work as the radio pastor of the Christian Reformed Church. The "Call of the Cross" program, which was not sponSOred by any one church or individual but was dependent for its support upon the voluntary contributions of listeners, appears to have been well received W the radio audience.2 when it was learned that Peter Eldersveld had decided to leave his church in Holland, friends immediately attempted to arrange to have him continue his work on this broadcast. A newspaper writer states, "Friends of Reverend 1Interview with Peter Eldersveld, December 30, 1958. 23ee a newspaper clipping found in the scrapbook of Mrs. Same], P. Eldersveld. —36— Eldersveld have prepared a petition to continue by remote control RWerend Eldersveld's Sunday afternoon Broadcasts over the Waterloo station after he leaves here for his new charge at South Holland, Illinois."l Mr. Eldersveld, however, discouraged theSe attempts since ‘ . he felt that the program, which was a local effort, would be more “in: For this successful if a local minister were doing the speaking. reason he thought it would be unwise for them to continue having him serve as their Speaker. Consequently when he left the Holland church, he also severed his connections with the ”Call of the Cross" broadcast. It would appear that Eldersveld's Work was greatly appreciated by the members of his congregation. The church bulletin for Sunday, _ ~-_...7.-. . FT...._:~..:_~..,_.. July 14, 1940, informs us that the congregation had given evidence of this fact during the previous Week in the form of a reception, held in honor of their pastor, at which time they had presented him with a gift.2 In expressing his gratitude for this kindness and generosity, Eldersveld stated : We want to take this special means to thank you for the hearty expressions of appreciation which you showed us last Wednesday evening. The program and the expensive gift were not only surprises to us, but they made us feel more than ever that we are at home with you, and that you welcome our work. Dv'e also know that you are most thankful to our God for the blessings he has given us mutually. May we never forget to give highest honor and thanks to Him, for without Him your pastor can do nothing. Let us then enter upon the future With greater cooperation than ever before, knowing that God is with us and will prosper our Work. 1A neWSpaper clipping found in the scrapbook of Mrs. Samuel P. Eldersveld. ZBulletin of the Christian Reformed Church at Holland, Iowa, f” July 11", 1940, found in the scrapbook of Mrs. Samuel P. Eldersveld, 311m. -37- Further evidence of Eldersveld's successful ministry in the Holland congregation is found in an article which appeared following his announcement that he had decided to accept the call to the Bethany Christian Reformed Church of South Holland, Illinois.1 In reviewing Mr. Elder5veld's work in the Holland church, the writer of this article commented : The growth of church membership came largely from younger people among whom he has been very popular. The church here also prOSpered financially as it did in membership under Reverend Eldersveld's leadership. Improvements both inside and outside have been made on the church building, and a modern home for the minister was built. The improvements are all paid for and all of the old indebtedness has been wiped out. I l 1 According to this reporter, the announcement of Eldersveld's leaving was received by the Congregation "with deep regret."2 Second Pastorate With the preaching of his farewell sermon on Sunday, July 25, 19143, Eldersveld completed his ministry at the Holland, Iowa, church. The following Wednesday evening the members of the con- sistory of the Bethany Christian Reformed Church and their wives welcomed the Eldersveld family at a banquet at South Holland, IllinoiS. On Friday evening of that Week the whole congregation——a group of 800 members coming from 175 families——gathered to welcome 1A neWSpaper article entitled "Reverend Eldersveld Accepts Fall to Larger Church" found in the scrapbook of Mrs. Samuel P. Eldersveld. This call to the Bethany Christian Reformed Church was the thirteenth call which ElderSveld had received during his ministry- Of five and one—half years in the Holland congregation. The four- teenth call came from the First Christian Reformed Church at Paterson, New Jersey, just a few days prior to his announcement that he had decided to accept the invitation to serve the church in South Holland, Illinois . 2.1m. -38- their new pastor and his family. Installation services were held on Sunday evening, August 1, with Dr. Herman Kuiper, uncle of Mrs. Peter Eldersveld, delivering a sermon entitled, "Preach the Word." Dr. Kuiper asserted that the primary duty of a minister is the preaching of the gospel of salva- tion to sinners and the presentation of the whole Word of Truth as it is revealed in the Holy Scriptures. It would appear that Mr. Eldersveld took his task seriously since a week later, on August 8, he began his ministry at the Bethany Church with the preaching of three sermons—~"The Preaching Ifinistry," "The Teaching Ministry,” and "The Pastoral Ministry." These were delivered at the morning, afternoon, and evening services respectively. The inaugural sermon was based on I Corinthians 9:16, "Woe is unto me if I preach not the gospel." In the light of the topic for the evening service, "The Pastoral Ministry," the following item found in the church bulletin for that Sunday is of interest: Your pastor wishes to call your attention to the importance of informing him promptly in case of illness. If you want your pastor to call on you, please notify him. He has no other dependable way in which to learn of your need. You cannot expect him to call on you and to serve you with spiritual counsel if he has not been informed of your need. He will rely upon you to cooperate with him in this very important Work.1 This statement seems to indicate that Elder5veld is forth- right and frank and that he is not a man who "beats around the bush." It is a pleasant but firm statement of what he is expecting from the Congregation regarding this matter. He makes this request at laulletin of the Bethany Christian Reformed Church at south Holland, Illinois, for Sunday, August 8, 1943, found in the 8cmPbook of I‘ll-5.3amuel P. Eldersveld. the very beginning of his ministry in this church, prior to any -39.. experience of neglect on this score on the part of the congregation. In doing thiS, he reveals that, in his estimation, pastoral work is an important aspect of the ministry. An additional item of interest in this Sunday bulletin is a note from the pastor to the congregation in which he reveals his dependence upon the efficacy of prayer. It reads: We deeply appreciate the cordial welcome you have extended us in so many ways. We have been made to feel right at home in your midst. Your friendship and kindness mean a great deal to uS, and we assure you that we shall do our best to make it mutual. Together as pastor and flock we shall look to God for his further guidance and for his abundant blessing. But one thing we especially reques : do not forget us as you come ' before the throne of grace. And we trust that all the young 7 people and children will join in this prayerful support. And allow us to suggest that you give th~~ same prayerful considera— tion to Reverend Vroon in his all important work among the Soldiers. Elle Reverend Simon Vroon was a chaplain in the United States Army. He was the predecessor of Mr. Eldersveld in the Bethany Church; Ministers can always tell whether they are being supported by a praying people, and we feel sure that we shall have a large place in your prayers too. May God bless us‘ richly in all ways as we seek to build up His kingdov‘u.1 — -.~-. — One of the ways in which Elder5veld sought to expand the Kingdom of God was through the medium of radio. As we have already °bsewedi he was the Speaker on the "Call of the Cross" broadcast, While Serving as pastor of the church in Holland, Iowa. During the second year of his ministry in the Bethany Church, he approached the manager of radio station L'JJOB in Hammond, Indiana, concerning the POSSibility of broadcasting his evening worship service. This Conference resulted in his being given the opportmzity‘ t0 Puf‘lhase one hour of broadcasting time each week for thirty dollars. dome 1Bulletin of the Bethany Christian Reformed Churfh at South1 Hill-land, IllinoiS. for Sunday, August 8, 1943, found in ””9 scrap-300K 0* hrs. Samuel P. Eldersveld. weeks later the broadcast time was increased to one hour and fifteen -40- minutes, making it possible to present the complete Worship service each week to approximately 10,000 listeners.1 Appointment as Radio @3333 Soon after Mr. Eldersveld took up his pastoral duties in South Holland, the Reverend William Kok, pastor of the First Christian Reformed Church of Englearood in Chicago, requested him to serve as the announcer for the "Back to God Hour" broadcast--the radio voice of the Christian Reformed Church.’2 Just two days later, the first E four programs for the 1943—41.L broadcasting; year were transcribed in Chicago with Dr. Ralph Danhof as the speaker, with Mr. Eldersveld .i as the script Writer and announcer, and with music which had been reCOI'ded earlier by a choir under the direction of the Reverend ‘-~’illiam Kok. This was Eldersveld's first personal contact with the ”Back to God Hour" broadcast. A year later, in June of 1944, the Synod of the Christian Reformed Church appointed Eldersveld to membership on its radio Comfittee; and during the following broadcasting season he also served as one of six Speakers on the broadcast. Thus there were times during that sea-Son when he was engaged in a triple role—-that of announcer, member of the radio committee, and speaker. Mr. Eldersveld continued to function both as announcer and committee member until his appointment as full—time radio minister. He preached his first 1Interview with Peter Eldersveld, October 30, 1959. This :25??? Of the audience was based. on the station's survey rating 21%. Kok, a member of the "Back to Gon’ Hour" radio cozmrittee, had been given the responsibility of program director. _‘_.. -u1- sermon in this capacity on October 6, 1946, and has continued. as the radio pastor of the Christian Reformed Church to the present day.1 Since the "Back to God Hour" broadcast was a new undertaking for the Christian Reformed Church, many responsibilities were placed on the shoulders of its first full-time radio pastor. Not only did "i he have to prepare and deliver his weekly radio messages, but he also had to serve as program director and was responsible for supervising the administrative work. In addition to this he traveled extensively, acquainting the membership of the Christian Reformed Church with the work of broadcasting and speaking at radio rallies, where he attempted to make personal contact with his radio audience. Since I he felt very strongly that the radio broadcast was a work which his t church needed to do and that his church was expecting him to perform ' this task of ministering to the radio audience, he threw himself wholeheartedly into his work, giving little thought to his own physical well—being.2 It appears, however, that the duties of the broadcast finally became too burdensome for Mr. Eldersveld, for in September, 1955, he suffered a severe heart attack, necessitating his being hospitalized four weeks and then Spending some months recuperating at home and in Florida. It was not until the following February that he was able to resume his recordings for the radio broadcast. . lItems pertaining to Eldersveld's work as the radio PaStOT‘ Will be discussed in the following chapter relating the history Of the "Back to God Hour" broadcast. 2Interview with Mrs. Samuel P. Eldersveld, October 6, 1959. once, while traveling by train on one of his speaking tours, Elders— geld Wrote his mother: "Never in my life have I been so tired as am now.“ 44,2- During the Sumner of 1958 he experienced a second heart attack. Fortunately this one was not as severe as the previous one, and he was able to carry on with his scheduled program in the fall. Since that time, however, he has had to learn to delegate responsibili— ties, to curtail his activities, and to lead a more regulated and restricted life. Publications by Peter Eldersveld Five volumes of the sermons of Peter Eldersveld have been published by the William B. Eerdmans publishing Company of Grand Rapids, Michigan. The first volume, entitled Getting the Right Pitch . and released in 1949, was dedicated to the memory of his father. The ;' review which appears on the jacket of the book states: I Here are sixteen plainly written, true—to-the—Bible messages. Their content is as straight—forward. as the language used. There is no tampering with Scriptural truth. Neither is there a minimizing of fallacies taught today. The author Speaks convincingly because he is well informed in his theology and in the modern mood which has confused and led many into wrong, distressing patterns of thought. In this book he plainly shows how far modern thought has drifted from the vital truths of the Bible, why this drift has taken place, and what steps must be taken to get back to God and the teachings of His Word. No new fads are introduced, no new cure-all, no promotion of a new sect or philosophy. The book is interesting, vital, plain and informing, but seeks only to explain and demonstrate the plain teachings of the Bible. If you are confused and vague in your religious thought, these messages will guide you toward a clearer understanding. If you are dissatisfied with your religious and Spiritual life, this book will show you the only way to complete satisfaction and happiness. If you are now out of tune with God, this book Will help you get the right pitch through the plain explanation of the historic truths taught in the Bible. The forward in the book was written by the Reverend D. H. fialters, who at that time was the president of the radio committee of the Christian Reformed Church. In this he Says: _ -43- Our Christian Reformed Church is seeking through the “Back to God Hour" over the ihtual Network to perform a distinctive radio ministry. The Lord has signally owned the work of our denominational minister, the Reverend Peter H. Eldersveld. has been an instrument in God's hand to call individuals, families, and even churchmen, "Back to God.“ L This book of outstanding messages delivered on the "Back '2 to God Hour" extends our radio ministry beyond the radio time. The power and fervor which characterized the8e messages when delivered have been recaptured and preserved in the pages of this book. Pastors will want this book for the vibrant truth and illustrations it contains. Layman will wish to read it for the warning, instruction, and comfort which its pages bring. The author has graciously relinquished all royalty proceeds in the interest of our radio ministry. N no In the preface to this book, Thu Elder5veld says: Jith mingled reluctance and eagerness this volume is pre— sented. ““ Reluctance—”because I feel it well nigh incredible that these messages could be worthy of the grOWing demand to have them printed in book form and circulated beyond the i immediate reach of the broadcast for which they were written. ' Eagerness-—because one who is a minister of the glorious gospel of Christ is constantly looking for new and greater channels which may be used to reach the hearts of men with the great evangel of God's pure and sovereign grace to sinners. The reader will be tolerant, I trust, remembering that the Words on these pages were written to he heard first of all, not read.1 And heard from a microphone,without the usual aids to communication which are found only in the pulpit. To the Christian Reformed Church, a sincere word of humble thanks for calling me to this Special ministry whereby we literally fulfil the words of Christ and preach from the housetop that which we have heard in the ear. The privilege and obligation of representing that Church on the air, within the hearing range of seventy-five million people, I count myself wholly unworthy and unable adequately to fulfil. To my faithful wife for sharing with deep interest our common responsibilites in this ministry; to our entire radio staff, our denominational Radio Committee, our Music Director and his Choir, who have labored in self—denial for this cause; to the Mutual Broadcasting System and independent radio stations Whose service has been most beneficial; to the publisher whose publication has been a matter of personal concern; and to all who have helped in preparing the spoken word for the printed page--my sincere and heartfelt gratitude. This has been the woflc of many, not of one. To our radio audience, including those Who now read this book, my sincerest wish for God's blessing unto the salvation of your souls, the strengthening of your faith, and the effectual demonstration of your Christian witness in this world where God must be sovereign in every Sphere through Jesus Christ, crucified, 1This seems to indicate that Mr. Eldersveld has an apprecia~ tion for the difference between written and spoken composition. gliiii ~44- risen, and coming again. To God-—and only to God——be the glory and praise, and may this volume also serve that highest purpose! The second book of sermons by the Reverend Peter Eldersveld, which was entitled Ihat_X§_j£§L_Eeligye, contains messages based on the Apostolic Creed. The book was published in 1950 and was dedicated to Mr. Eldersveld's mother. The foreszd of this publication was written by the Reverend Henry Baker, vice-president of the radio committee of the Christian Reformed Church, who said: The ministry of the Back to God Radio Hour has, as its name indicated, one purpose-—to call men back to God. We believe this . aim can be served best by proclaiming the everlasting truths of f the Holy Scriptures, for there is ultimately only one Source of r the true knowledge of God and that is the Bible. . The Reverend Mr. Peter H. Eldersveld, the author of this , book, is the radio minister of the Christian Reformed Church. : He is held in high regard by a vast radio audience for his compelling messages and for his lucid, forceful presentation of Biblical truths. The reader will find his discourses replete with apt illustrations and vivid phrases. The messages contained in this book were broadcast in the 1949-50 season over the Mutual Network and many independent stations. They deal with the truths confessed in the Apostolic Creed. This doctrinal expression of the faith of the fathers is the best known of all the creeds of Christendom and is the heritage of all Christian churches. The exposition presented in this volume bears, as can be expected, the stamp of the writer and of the church he represents. We believe it to be in the genius of the Protestant Reformation and in harmony with the best in Reformed tradition. The publication of these radio addresses enables the reader to review conveniently the basic truths of historic Christianity. listeners to our program will welcome it for the opportunity it gives them to relish anew the rich experience enjoyed at the time the messages were delivered. The author's own comment in the Preface concerning the purpose of these sermons is of inte2est. These radio sermons on the Apostolic Creed offer nothing essentially new on that old, historic document of our Christian faith. If they did, it would have been better to leave them unpublished. And moreover, then they should never have been broadcast over a vast network of more than three hundred stations from coast to coast. -45- One of the great Sins of modernity is that something new has been put into the Apostolic Creed. It has been reinterpreted, adjusted, and comprondsed to suit a variety of liberal theologies. Its words have been left unchanged, but their new meanings are in sharp conflict with all the historic doctrines of God's word, upon which our godly fathers built their faith. And so the 'hew" creed is a denial of the old one. ,. Because modernity has altered our creed and assaulted our ‘m faith, orthodox Christianity has been called upon to repeat, re-assert, and re—apply the timeless truth of the Gospel, which, like its Christ, is "the same yesterday, today, and forever." That was the original purpose in broadcasting these sermons, and is now the sole warrant for their publication. Nith a view to this purpose, a minister of the Reformed Church in America who reviewed this book stated: From the foregoing one might assure that the eighteen chapters which follow are a tired, pedantic presentation of an ! archaic theology. Nothing could be farther from the fact. Peter ' Eldersveld has not risen to his present rank among the foremost ,; preachers of this nation without reason. His is the theology ' of the ages applied to contemporary situations and current events With an aptitude that is little short of genius. More than 1,000 letters arrive at his desk each week, Written by men and Women of every walk in life. The third publication by the Reverend Peter Eldersveld was dedicated to his wife in these \.-.iorc?s: "To 'Zarriet, my faithful. wife, with gratitude that is beyond works." This book, entitled 931‘ L aw M, with a subtitle of ”The Ten Commandments and the Cross of Christ," was published in 1954.2 In these Sermons Eldersveld is engaged in holding up to modern man the mirror of God's law, particu» larly as it is rcwreale'.7 in the Ten Coxmnandments. 11f ter having '7“ lReview written by the Reverend Gordon H. Giror‘I '15.- me n . 'v 7 d P (S. ' d, June 2, 1951. 2It is interesting to observe in passing that in his first We publications Elder5veld is referred to as the "Ratio Minister of The Back to God. Hour, Radio Voice of the Christian Reformed Church." In this third publication he is listed. as :vainister of The Back to God Hour, Radio and I37 evjsjgu italics nina Voice of the Christian Reformed Church.“ 33/ 1954 Eldersveld also had ‘-- sun t0 use the medium of television. J46- pohfixfi out to man that he stands condemned before Sinai, the author indicates that man can now come to Calvary and there find that pean of God which passeth all un’erstanding. The foreword was written by the Reverend Harold Dekker, who at that time was the Dean of Men at Calvin College, and who from 1950 to 195“ had been associated with the followeup program of the "Back to God Hour” broadcast. He states: The preacher of the sermons comprising this voluMe has become one of the most prominent spokeSmen for orthodox Christianity in America today, through eight years of nution~wido radio and television broadcasting as the Radio Minister of the Christian Reformed Church. We who have the privilege of being closely associated with the work of the Back to God Hour know what blessing these messages have brought to millions of listeners, for we have read the mail and have had direct contact with listeners in various areas. The reSponSe cuts across all groups and classes. Conspicuous are grateful comments from both tenement row and upper-class avenue, from those who can scarcely spell and from those with university degrees, from the rank and file and from leaders in every walk of life. That the Word of God is uniquely relevant to every human situation is amply demonstrated in the radio and television ministry of the Reverend Mr. Eldersveld. Out of the rich heritage of historic Christianity, with simple eloquence he addresses that‘dord clearly and compellingly to the spiritual needs of men, needs which are perennially the same and yet are so largely conditioned by today's circumstances socially, economicalhy, politically, and eSpecially ecclesiasticalhy. The writer of theSe lines has seen the broadcast of the Gospel open doors for a grOWing ministry through correSpondence, by the printed page, and in the direct outreach of the local church. May the publication of this volume be an expanding Witness to God's law and His love, so that sin and salvation and service may be taught to those who have never learned, and to others whose knowledge may thereby be enriched. In 1959 the fourth volume of Mr. Eldersveld's sermons was mflflished. This work, entitled Ibo Ngrfi Qfi the Cross, was dedicated toJames J. De Jonge and the Calvin College Radio Choir, "whose mhfistry of music has opened the doors of so mamyheartsto the ministry Of‘flw Word of God." The occasion of this publication was the commem— Oflflfion of twenty years of effort in communicating the GoSpel to -47.. J- modern man by modern means. The description on the jacket reads: God's divine communication today and the modern way of communicating the GoSpel is the subject of this timely book. dritten by one of America's most widely heard preachers, it { presents the Cross as God's Speech, God's wisdom, and God's love for man. In language and style that is abundantly clear and readable, this volume speaks the Word of the Cross with freshness, personal directness, and warmth. Its explanations, illustrations, and comments are in touch with the beliefs and disbeliefs, the hopes and deepairs among us today. DraWn from a large ministry of broadcasting the GoSpel, this volume also gives many wise and helpful suggestions on how Christians can communicate the Gospel today. In a convincing way, Mr. Eldersveld shows that Christians have something to say to the world, something that Will make a big difference in the lives of men and in the shape of society. It is therefore important that Christians speak and that they use effective means to broadcast the message which they have received. The ten chapters in this volume can help each Christian to do his Work of communication well. In the Preface of this book Eldersveld indicates the extent to Which the "Back to God Hour" has expanded during twenty years of lunadcasting. He also reiterates the goals and purposes which he an.his church are attempting to accomplish by means of this radio broadcast: Twenty years ago, The Back-to-God Hour began its ministry of God's flord. It was a very small beginning--on only one Station, in Chicago. But with the blessing of God it has progressively and steadily expanded its coverage over two networks and many independent stations, from coast to coast in the United States, Canada, and overseas. In the course of time we have had the privilege of making direct and personal contact by mail with many thousands of people who sought help in one way or another. They have been given counsel and instruction, comfort and inSpiration. many have been led to confess their sin and to find their Savior. Many have been strengthened in their faith and in their service. Many have been shown the significance of the Word Of God for every sphere of life and work. Approximately 110,000 homes are receiving our devotional booklet, 9 filter. Over 2,000,000 copies of the radio sermons are being distributed annually. Bible courses, pamphlets, books, and magazines are being sent to those who seek a better understanding Of God's Mord. And since 1954, our broadcast has been given free time on more than 300 television stations, by way of two Series of filmed programs, thereby increasing its audience and influence even beyond the limits of radio. Lil ' l C. ~48— There is a word in the Bible that describes very graphically the function of broadcasting. It was used by Paul to describe the witness of the church at Thessalonica. He said: ". . . from.you sounded out the word of the Lord. . . ." If Paul were here today, he might very well say the same thing about the Church that has been broadcasting The Back-to-God Hour for the past twenty years. The original Greek word, which is here translated "sounded out," reminds us of the old sounding boards which were so common in many churches years ago. They were used to project the voice of the preacher from the pulpit, so that everyone in the church could hear him. Today we use microphones and amplifying systems instead. But the purpose is the same: to make the sound of the human voice reach far beyond its normal ringl. For twenty years The Back— to- God Hour has "sounded out the Word of the Lord." And the church that sponsors it has been doing exactly the same thing. Thank God there is no discrepancy on that score! And we shall continue to do that jointly and mutually as long as God permits us to do it. The sermons selected for this twentiet‘-anniversary volume reflect the approach of The Back— to— God Hour to the problem of broadcasting the gospel. They are not exhaustive, and in some resPects they are not typical sermons, but they do indicate both the Spirit and the purpose of the broadcast, as well as its firm commitment to the historic faith which is founded upon the Word of God and taught in the great creeds of the Christian Reformed Church. Eldersveld's fifth volume of sermons, wasxnkflished in 1961. It is dedicated to his children in those words: “To those three who have proved to me that 'children are an heritage of the Lord.'" The book is divided into three parts: the Christian faith, , tmaChristian way, and the Christian hope——each part containg four \ ehqfiers which discuss the theme of the suffering of Christ from different points of view. The first part is a study of what it means to share the Sufferings of Christ in faith; the second part calls wtho share these sufferiwgs in fact; and the “iini part points to Hm ultimate goal towani which these sufferings are directed. s, -ng- Each chapter is an adaptation of a sermon heard on the "Back to God Hour." In the words of Eldersveld, found in the Preface, this "book is presented in the hope that God will use it to hri ng readers, as He has brought listeners, into the fellowship of the l Sufferings of His Son. Without that hope there is no justification for either preaching or writing of this sort." Prominent Sermons and Addreis_e§ m‘ Peter {Elder5veld The recognition which has been given to Some of his sermons and addresses seems to indicate that ElderSveld is a man who 1 commands the respect of many people, whose ideas and opinions are honored, and who is held in high regard as a radio nfinister and platform speaker. For example, his sermon entitled "A Time for the Truth of Gor " has been included in a recent publication caller? WSemons of 9312 Day. This is a book of thirty-seven ‘l foremost examples of Bible preaching con )i] er and. edited With special annotations by Dr. Andrew ‘n’. Blackwood, Chairman emeritus of the Department of Practical Theology at Princeton Seminary. This book was prepared at the request of the publishers, who desired to have Dr. Blackwood prepare a volume of sermons representing the evangelical pulpit today. These outstanding: pulpit messages by World exemplars of evangelical preaching; were selected by the editor from among hundreds of manuscripts su‘rvmitted to him. Dr. Blaclwooi states that "the thirty—seven sermons chosen, like all the others, Show variety of outlook and emphasis. . . . But we all love the same -50- Lord and preach the same Gospel."1 In extending the invitation to Eldersveld to contribute a sermon, Dr. Blackwood described the llsb of invited contributors as "pulpit masters, gifted preachers and masters of the King's English--the foremost evangelical pulpit masters from overseas and here at home."2 Among others whose sermons are included in this volume are Billy Graham, well—knmm evangeli Harold J. Ockenga, pastor of Park Street Church in Boston; and Oswald C. J. Hoffman, Speaker on the National Lutheran Radio Hour. Another sermon has gained the distinction of having been inserted in the Congressional Record. The Honorable Edgar :1. Jonas of Illinois, member of the House of Representatives, made tie lollow— f l mg remarks at the time that he placed this sermon in the Record. Mr. Speaker, there are wholesome indications in our modern day that the people of America are trying to shake off their lethargic attitude and at long last are manifesting symptoms of a real Spiritual awakening. This is a most wholesome, healthy, and encouraging Sign. In support of the great benefits and blessings that our Nation as well as the world can achieve from a real and sincere spiritual crusade, I call attention to “ ressape broadcast under the auSpices of the Back-to—God Hour over the Mutual Network on June 3 of this year. he meSSage is based on the text, "A “ouse Dividec. Against Itseli' Shall Not Stand. ” under unanimous consent, I include a message Hr. Speaker, broadcast over the radio entitled "Division and Destruction."3 In the sermon which then follows, Kr. Eldersveld develops the theme that, in the strucgle betx-reen the powers of comnmnism and the free 1‘ Blackwood (ed ), W9 l :mdrew No (New York: Harper & Brothers, 1959), Po 6- 2Andrew W. Blackwood in a letter addressed to Eldersveld (111011601 in ' e ,Vol. VII (Autunm, 1958), p. 2. 9— ,C 55' cc 82d Cong., lst Sess., June 20 1951, Uvol. XCVII, No. llO, p. A3926. nations -51- of the world, liberty and security cannot be preserved without Christianity. Inoadcast entitled "Prayer in the Capital." On October 12, 1952, Eldersveld preached a sermon on his This sermon was based on II Chronicles 6:13, which records the incident of King Solomon leading temple o the people in prayer at the time of the dedication of the Eldersveld began this sermon with these words: What would you say if the President of the United States would conduct a national prayer service? I don't mean that he Would merely proclaim a national day of prayer and urge all ministers and churches to observe it. But hims elf e That has been done many times. I mean that he would actually conduct the prayer service Suppose he would have a platform built on the Capitol grounds in Washington, and then would summon his cabinet, the members of congress, the judges of the courts, and all other government officials, as well as the public in general, and ask them to gather around that platform. And suppose he would then bring in the radio and television networks, so that all our people could be present, as it were. Then, with everyone watching him, he would solemnly mount the steps of the platform, take his place on it, get down on his knees, and lead the whole nation in prayer to God. Suppose the new president, Whom we Will elect on November ’4, would do that immediately after his inauguration. What would you say about it? Hundreds of listeners seem to have felt that the ideas suggested by Eldersveld in this sermon were signifcant enough to warrant their Sending copies of it to President-elect Eisenhower.2 On January 20, 1953, the reader may recall, President Eisenhower did lead the nation in prayer just prior to the delivery of his inaugural address. Whether has not there was any causal relationship between these two acts been ascertained.3 However, a number of listeners informed 1?. H. Eldersveld, W (Chicago: The Back to God Hour, October 12, 1952). p~ 1. 2Interview with Harold Pals, Office manager of the "Back to G001 Hour" broadcast, March 16, 1960. 3‘1 personal letter of inquiry which the writer sent to -52.. the "Back to God Hour" office that they had received personal letters from Mrs. Eisenhower indicating that the President-elect was very busy at that time but that she would call this sermon to his atten- tion.1 The Speech entitled "The Urgency of Broadcasting the Evan- gelical Faith," which was delivered by Eldersveld at the January, 1957, convention of the National Religious Broadcasters in Washington, D.C., received a very extensive and favorable review by Mr. Theodore Lott in the April issue of mm. Said he, "Dr. Peter Eldersveld of the Christian Reformed Church, guiding light and speaker on the network program, 'Back to God Hour, ' delivered what may well have been the most significant address given at the late January convention of the National Religious Broadcasters."2 A report of this address was carried on the Wires of the Associated Press and was published in the W and in the Wedoas - e wasting President Eisenhower on November llr, 1960, brought a response on November 18, 1960, from Wilton B. Persons, Assistant to the Presi- dent. ‘With respect to the query he merely stated that “the President has ever been a firm believer in the power of prayer. He feels each one of us should employ this potent instrument in beseeching God to watch over us in our personal and national affairs." lInterview with Harold Pals, March 8, 1960. It is of interest to observe that during the week prior to his inauguration, President- eleot Eisenhower decided that the passage of the Bible on which he Wished to place his hand when taking the oath of office was 11 Chroni- cles 7:14, which reads, "If my people, which are called by my name, Shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from Heaven, and will forgive their sin, and will heal their land." 2Theodore Lott, "Urgency of Broadcasting the Faith Cited by 1:133 Convention Speaker,“ We Vol. VIII (April, 1957), pp. -12. tinc—Teleca t‘ 216 magazine. According to the report in the Broadcas magazine, Eldersveld. maintained. that "it is the responsibility of the religious broadcaster, not the broadcasting industry, to see that the 'real message' of Christianity is properly presented in on f.- era of confiu sion . "1 In a sermon entitled "Coxmunicationufi‘or What?" delivered over the radio on May 4, 1958, Eldersveld stressed the growing sig— nificance of radio as a medium of cormmmication today and the con- sequent importance ozfi‘ having a message that is worth saying. Said he, "Never has it been so important to have something to say, for _. —_-——.‘ .-_—. . ,. we now have the means to say it to the whole world."2 One of the many stations which was regularly broadcasting the "Back to God 5 Hour" program at that time was station KSEJ in Sitka, Ala ska , a station owned and operated by the Board of National Missions of the United Presbyterian Church in the United States of America. Ordinarily after the broadcast was completed the station manager returned the taped program to the "Back to God Hour" office. How- ever, this time he took the liberty of mailing it to Mr. John Grolle1-, Secretary of Broadcasting for the Presbyterian Board of National Mis- sions. I'fr. Groller seems to have considered both the content and the delivery of this message worthy of emulation, for he not only requested a number of printed copies, but also made a duplicate of this taped ser- men for use in his own lectures on the subject of radio and television commnication, which he was then preparing for deliver" at Princeton l"Clerics Demand Sponsor Right," Broadcasting-Telecastinp:, February 4, 1957, pp. 6l~62. 2Peter H. Eldersveld, Comnmnication--For that]: (Chicago: The Back to God Hour, May 4, 1958), p. 6. ¥,i -51+- Seminary, and for use in seminars and radio-television workshops, to be conducted under the auspices of the Broadcasting and Film Cmmdssion of the National Council of Churches.1 It, thus, seems reasonable to conclude, on the basis of f'. recognitions being granted to his sermons and addresses, that Elders- I. veld commands the respect of his listeners and that his influence tpparently is penetrating into max/V areas. Many listeners consider ' him an outstanding representative of the evangelical pulpit today and rank him among the foremost preachers of this nation.2 Peter Eldersveld's Role in FM the Code of Standards ___f;o_r flmm i; Reli s a cas s i From 1956 until 1960, when the Code of Standards for Protestant Religious Broadcasters was adopted, a spirited discussion on the subject of paid time for religious programs took place among those interested in, and concerned with, religious broadcasting and telecasting. On March 6, 1956, the Board of Managers of the Broad- casting and Film Commission adopted, and on June 6, 1956, the General Board of the National Council of the Churches of Christ in the U.S.A. endorsed, an "Advisory Policy Statement on Religious Broadcasting." This statement advised against the sale or purchase of time for religious broadcasts and held that "the Scheduling of SponSored or paid—for religious programming in all or a major part of the time allotted for religious broadcasts cannot be llnterview with Peter Elder3veld, July 12, 1960. 28cc Chapter VI for an evaluation of the reaction and roSponse to Eldersveld as a radio minister. -55- considered an adequate discharge of the public service obligation to religion by a netWork or a station."1 The Broadcasting and Film Commission adopted this Policy Statement because of its "concern that religious programs of the highest quality, designed to serve the Spiritual needs of the American people and to strengthen their religious foundations, be presented on television and radio."2 It further maintained that "the churches and Synagogues of America have an obligation to provide such a reSponsible broadcast ministry to all people."3 The Commission instructed its staff to circulate these views on religious broadcasting to appropriate officers of networks and individual radio and television stations, to the members of the Federal Communications Comission, to members of the appropriate committees of the Senate and the House of Representatives of the United States, to religious commions, and to the general public. Trade journals, religious publications, and the general press carried news stories concerning the "Advisory Policy Statement." Reaction to this "Advisory Policy Statement" was immediate. Mr. Harold D. Fellows, president of the National Association of Radio and Television Broadcasters, presented the position of the broadcasting industry, maintaining that the Policy Statement “Would justifiedly meet its protest from responsible broadcasters 1"Advisozy Policy Statement on Religious Broadcasting." A printed copy of this Policy Statement was sent to the writer by the Reverend 8. Franklin Mack, Executive Director, Broadcasting and Film Commission, National Council of the Churches of Christ in the United States of America. 21m. 3mm. _‘ n _._v.--_ ’——-—‘ :::IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIlIIIIIIIIII'll-lI-llllllllfllll-IF! ~56- in our nation who, by virtue of their convictions, have made great contributions to the cause of religion through the free use of their facilities and through the establishment of special service charges, so that the Word of God might have added dissemination i Hl throughout our land. To emphasize clearly that the statement of the Broadcasting and Film Commission did not represent the view of all American religious groups, the National Religious Broadcasters, an organiza- ~tion in which Eldersveld holds active membership, meeting in annual session in Cleveland, Ohio, on April 12, 1956, approved and unanimous- ly adopted a resolution stating that they could not agree with the 5 recent declaration of the Broadcasting and Film Commission of the f National Council of Churches relative to its recommendation of the elimination of paid time for religious broadcasting and telecasting. The gravity with which Eldersveld viewed the pronouncement of the Commission is reflected in the following excerpts taken from his sermon entitled "Freedom of Religion": If the Broadcasting and Film Commission of the National Council of Churches has its way, this program will soon be off the air. And so Will many others; in fact, most of those that present the old Gospel of salvation by grace will then go off the air, including those that have become so well-known over the years, With millions of listeners all over the United States and Canada, and even throughout all the world. You see, this Commission of the National Council of Churches has served notice on all radio and television stations and networks in this country that it is absolutely opposed to the sale of broadcasting time for any religious programs whatsoever, and it is doing everything Within its power to prevent them from selling time to those who Sponsor and pay for such programs. Its official policy is that the stations and networks should give free time to the organized bodies that represent the three major faith groups, Protestant, Catholic, and Jewish--the largest one of which is the National Council of Churches. And the idea is that theSe 1W. August 27. 1956. p- 96. ' -57- representative bodies, and they alone, Should provide all religious pregrams on the air, on free time. That would mean that if your Church, like mine, is not a member of one of these representative bodies, and has good reasons of conscience and conviction for not joining them, it would not be permitted to share in the privilege of broadcasting ; at all, not even if it is willing to pay for that privilege. :’ All facilities of radio and television would then be closed to anyone who wanted to buy time on them for bringing the GOSpOl of Jesus Christ! I O O U O O O O O I O C O O 0 So, you see, the problem of religious freedom in radio and television is a serious one, and eSpecially because it arises primarily from the influence of church leaders themselves, not from forces outside the churches. Democracy is founded upon the freedom of religion. That was one of the basic reasons why our forefathers came here in the first place. And nobody is supposed to interfere with that freedom, least of all the churches themselves. But now we are being told by an official f church body that we should not have the freedom to purchaSe y time on radio and television for the spread of the gospel of God's Holy word! Does that mean that religion itself is ; violating the freedom of religion? It seems almost incredible, : doesn't it?1 Eldersveld was supported in his view by men such as Dr. C O O O O O O O C C O O O O Eugene Bertermann of "The Lutheran Hour," who in his Speech entitled "Basic Principles in Religious Broadcasting," which was delivered before the fourteenth annual meeting of the National Religious Emmdcasters meeting in Washington,D. C.,on January 30-31, 1957, devoted considerable time to a discussion of the "liberty of the air lanes," stressing that evangelical broadcasters are not in any same opposed to the granting of sustaining time for religious Programs by organized religious groups and others. Said he: We warmly commend radio and televiSion stations who grant Such sustaining time, and we implore the rich blessing of God upon each faithful broadcaster who employs this approach. At the same time, however, we earnestly maintain the fundamental ‘ e a' s for programs of a religious we assert the basic freedom of a radio or television character. Station to Sell time, if it so desires, to individuals and groups for religious broadcasting purposes; and the fundamental liberty of a religious group or denomination to purghase time, if 1?. H. Eldersveld, ‘ ' (Chicago: The Back to God Hour, October 21, 1956), pp. 3-6. -58— it so desires, on a radio or television station for the purpose of religious broadcasting. One of the constructive outgrowths of the free time versus the commercial time diSpute was a letter sent by Peter Eldersveld of the "Back to God Hour," Paul Friedrich of the "Lutheran Hour," and Paul Hopkins of the "Bible Study Hour“ to a number of men interested in Protestant religious broadcasting inviting them to meet together in New York on May 21 and 22, 1958, to consider the possibility of “establishing such Protestant religious broadcasting standards which we could apply to ourselves and which other groups could make applicable to their own broadcast efforts if they so desire.“2 It was the consensus of this group, which gathered in New York, that something must be done to establish the integrity of Christian broadcasts, both in the industry and among the public.3 It lEugene R. Bertermann, Basin Principles in Rel; a; 9315 Broad— casting (Apollo, Pennsylvania: West Publishing Co., 1957), p. 25. LA copy of this letter of invitation is on file at the "Back to God Hour" office. Copies of this letter were sent to: Dr. Eugene R. Bertermann-—National Religious Broadcasters; Dr. Frederick L. Essex--American Baptist Convention; The Reverend Billy Graham-”Hour of Decision“; Dr. Oswald Hoffmann, Director of Public Relations—~The Lutheran Chux-ch-I‘fissouri Synod; The Reverend B. Charles Hostetter--“The Mennonite Hour"; Dr. Dana F. Kennedy, Executive Secretary, Division of Radio and TV——Protestant Episcopal Church; Dr. 3. Franklin Mack, Executive Director—-Broadcasting and Film Commission of the National Council of Churches; Mr. Fred Ohl-—Southern Pres- byterian; Dr. Harry C. Spencer, Executive Director—Television, Radio and Film Commission of the Mathodist Church; Dr. Paul Stevens, Director-Radio and Television Commission of the Southern Baptist Convention; Dr. Elmer R. ';Jalde~-General Conference of Seventh Day Adventists; and Mr. Harold w. WaddelluStation WRCV . 3See "Summary of the Discussion at a Special Conference convened to Consider Various Matters Relating to Religious Radio and Television Broadcasts," New York City, May 21 8c 22, 1958 (in the files of the "Back to God Hour" office). -59- was their conviction that since the Christian religion constitutes an important and vital part of our American life and culture, it must be accorded its proper position in the various media of mass communica- tions Within our country. To this end they felt it would be of benefit and profit if leading Protestant radio and television broadcasters would get together for informal discussion of common problems, for the exploration of various opportunities, and for mutual encouragement. It was hoped that Such discussions might help to improve programs. The members of the group also recognized "the serious problems confronting radio and television station and network executives in their relations with individual Protestant religious broadcasters, and in their task of fulfilling their responSibility toward the broadcasting of Protestant religious programs over their facilities . "1 It was hoped that future conferences of the group might make a constructive contribution by supplying a code, which might serve as a standard and a guide in such relationships with Protestant religious broadcasters. With this in mind, the group officially organized as the Consultation on Protestant Broadcasting. They passed a resolution authorizing the chairman, Dr. Oswald Hoffmann, to appoint a sub-cormfittee to draw up a code of standards for Protestant religious broadcasters. Peter Eldersveld, Eugene R. Bertermann, Frederick Essex, and Paul Friedrich were appointed to membership on this committee, with Eldersveld designated to serve as chairman. lsee ”Statement" of WW Religiouijmggcastens prepared and presented by The Consultation on Protestant Religious Broadcasting (New York: The Consultation on Protestant Religious Broadcasting, 1960), ,. 2. —60- At the next meeting of the Consultation on Protestant Broadcasting this sub-comrdttee presented a proposed Code of Stand- ards for Protestant Religious Broadcasters. Although Eldersveld was absent from this meeting because of ill health, he was unanimously commended by the group for the excellent report presented by his subncotrzmittee.2L At this and subsequent meetings of the Consultation the proposed code was discussed and revised.2 Finally in 1960 it was adopted and printed in the following form: PREAIBLE Responsible Protestant religious broadcasters unite in commending radio and TV stations and networks which, by their handling of public service programing, show that they aim to serve the best interests of the community or communities in which they are heard. , Because of the vital place of religion in the history and ' life of our people, we believe that, to serve the public interest properly, radio and television stations and networks should include high-quality religious programs, whether on a paid or a sustaining basis, at times mutually acceptable to the religious broadcasters and to the radio and television stations and net- Works . In order constantly to improve relations between the religious broadcasters and the broadcasting industry and to raisa a Standard around which those in agreement may rally, we have affixed our signatures to the following code which has been developed in a series of consultations on Protestant broad- casting. ' . U 0 O O O O C O C O O Q ' ' ' I—PURPOSE The purpose of this code is to define standards for Protestant religious broadcasters and to provide networks and stations with a basis for evaluation of the programs of such broadcasters. lit-SPONSORSHIP Religious programs should be under the auspices and control of a responsible church, denomination, or non-profit association lSee "Consultation on Protestant Broadcasting Meeting of the Comittee of the Whole," New York City, September 30 & October 1, 1958 (in the files of the "Back to God Hour“ office . 2Meetings of the Consultation on Protestant Broadcasting . held in New York City on November 19 &.' 20, 1958, in New York City on hay 1h 8: 15, 1959, and in Nashington,D. C.,on December 1 61- 2, 1950 _61- incorporated for religious purposes. III-PROGRAM AND PRODUCTION Religious programs should be presented constructively in all of their aspects (format, message, music, announcements and appeals) and should conform to the highest standards of the broadcasting industry. i Program scripts (or, in the case of pro-recorded programs, 5 tapes, platters or films) should be in the hands of the station ’ or network in ample time for review and audition prior to being put on the air. An accurate record of program content should be available on request. IV-FINANCIAL SUPPORT AND ACCOUNTABILITY The solicitation of funds on religious broadcasts is open to certain abuses and is, therefore, as a general rule, to be discouraged. If a program does include a request for funds, the appeal should be made in a dignified manner, without undue : preSSure, and the funds so solicited shall be used solely for t the stated purposes. All donors shall be furnished promptly i With receipts. Externally audited financial statements shall be furnished on request. V-PRDGRAM PROI‘IDTION ? In the exercise of Christian reSponsibility, Protestant ‘ religious broadcasters should do all in their power through systematic promotion to increase audience for their programs. VI-CONDUCT Religious broadcasters and their authorized representatives Should conscientiouSLy observe the letter and Spirit of regula- tions set up by the station or network and should always exemplify the highest standards of courteSy and conduct. Per— Sonal profit and self-glorification in the name of religion have no place in religious broadcasting. Protestant religious broadcasters are cordially invited to give prayerful consideration to these statements, and to indicate their voluntary conformity to the Code of Standards for Protestant religious broadcasters.1 1 S a da 5 s “ ‘-' . ad as e s (New York: The Consultation on Protestant Religious Broadcasting, 1960), pp. 1, 3, and u. The following organizations are listed as signatories of the Qm¥L9£.§iandarde: The Bible Study Hour, Philadelphia, Pennsyl- vafia; The Broadcasting and Film Commission of the National Council of Churches of Christ in the U.S.A., New York, New York; The Christian Reformed Church, Chicago, Illinois (The Back to God Hour); The General Conference of Seventh Day Adventists, Washington, D.C. (Fafidxfor Today, Voice of Prophecy); The Lutheran Church-Fissouri fiflmd, St. Louis, Missouri (This IS The Life); Lutheran layman's League, St. Louis, Missouri (The Lutheran Hour, The Family Jorship mum, Day-By-Day With Jesus); Mennonite Broadcasts, Inc., HarriSOnburg, Virghua; The Methodist Church--Television, Radio and Film ,~. -62.. It is of interest to observe that one of the signatories of the Code is the Broadcasting and Film Commission 05‘ the National Council of Churches of Christ, whose "Advisory Policy Statement on Religious Broadcasting" originally touched off the dispute between the advocates of free time versus those of commercial time. Furthermore, the National Assmiation of Broadcasters, the organiZa- tion which represents the broadcasting industry, has also approved the Code.1 Therefore, the acceptance of this Code of Standards, formulated under the direction and leadership of Eldersveld, appears to have reSolved. the dispute between the advocates of free time and those of paid time.‘ In addition, it seems likely that the Code also may have the desired effect of raising the standards of pro- gramming and operation within the circles of Protestant religious broadcasters. Honors and Rgppm-‘g On more than one occasion the officials of the Mutual Broadcasting System have given an indication of the high regard they have for Mr. Eldersveld and his work. On January 1, 1952, the Yutual Broadcasting System opened its network to carry a half-hour religious service as a special public-service feature marking the beginning of the new year. For this purpose the network officials selected Peter Eldersveld and the Calvin College Radio Choir. The Program Which they presented for this special New Year's Day event was entitled "Faith Amid Fear.“ This recognition by the network Comission, Nashville, Tennessee; Nazarene Radio League, Kansas City, Hiseouri; and Temple Time, Holland, Michigan. ll'nterview with Peter Eldersveld, June 22, 1961. -63... officials was an indication of the distinctive quality of the "Back to God Hour" broadcast:L The ”Back to God Hour" Radio Committee considered this event "a milestone in our radio ministry' and "a _{ glowing tribute to our radio minister and the message that he I brings."2 During the summer of 1954 the World Council of Churches met in convention in Evanston, Illinois. Eldersveld not only attended these meetings as a delegate of the "Back to God Hour" Radio Comit- tee, but also as a representative of the Mztual Broadcasting System, having been appointed by them as an adviser in religious matters for I this series of meetings.3 I A third instance of recognition granted to Peter Eldersveld by the Mitual System came in January of 1960, when they requested the "Back to God Hour" Radio Committee to permit Eldersveld to be included in their proposed network program, consisting of the presentation of religious views of current problems. The Radio Comttee granted this request.” At the meeting of the ”Back to God Hour" Radio Committee held on January 28, 1955, Mr. Eldersveld reported that he had been invited to attend the third annual presidential prayer breakfast in Washington, D-C-,on February 1L. The Committee was pleased that its radio pastor 1"'Faith Anfid Fear' Marks New Year's Day on Mutual," Badig ' (February. 1952 , p- l~ 2M1 flnutes of the "Back to God Hour“ Radio Committee, Jan. 31, 1952, Art. 26 (in the files of the ”Back to God Hour" office). 31biu., Sept. 9, 1954, Art. 13. “117151., Jan. 28,1960,Art. 3. As far as this writer has been able to ascertain, this proposed program of the Mutual Network has not materialized to date. -64- was thus honored and instructed him, if the opportunity would present itself, to "assure the President of our continued prayers."1 A recognition of a different type had come to Peter Elders~ veld in 1952. That fall Mr. Roy F. Molander, a student at the Augus- tana Theological Seminary in Rock Island, Illinois, selected the "Back to God Hour" broadcast as his subject for a paper in a seminar in honfiletics. In the course of this paper the observation was made that Mr. Eldersveld's fidelity to the work of the "Back to God Hour" broadcast "has made him a leading figure in the clerical circles of his own church, and other religious, as well as radio, leaders have recognized his ability. It is evident that the almost phenomenal success reached by the Back to God Hour broadcast is due largely to his organizational and Speaking ability."2 During the years of his association with the "Back to God Hour" broadcast, Peter EldeI'Sveld has received hundreds of inVita- tions to Speak for various groups. He has received many more requests for lecturing and preaching engagements than he can possibly fulfill. In fact, if he desired to do So, he could make his living "free-lancing."3 His wish thus far, however, has been to continue his Work as the radio pastor and to accept as many of the other Speaking assignments as time and his health will permit. He has SPORen at many "Back to God Hour" radio rallies throughout the United 1112111., January 28, 1955, Art. 13. 2Roy F. Molander, "Calling Men "Back to God'" (unpublished Seminer paper, AuguStana Theological Seminary, 1953), p. 1. (A copy of this seminar paper is in the files of the 'Back to God Hour" office.) 3Inte1view with Mrs. Peter Eldersveld, March 15, 1960. ~65— States and Canada, including such places as Carnegie Hall in New York City; the High School Stadium in El Paso, Texas; the Civic Center in Holland, Michigan; the Civic Auditorium in Grand Rapids, Michigan; and Orchestra Hall in Chicago, Illinois. Among others, he has con- ducted a baccalaureate service at Belhaven College in Jackson, Mississippi, and has delivered commencement addresses at Calvin College and Seminary in Grand Rapids, Michigan, at Gordon College Divinity School in Beverly Farms, Massachusetts, and at Capital UniverSity in Columbus, Ohio. He has preached in many churches in various denominations throughout the country, including a union service in Strathroy, Ontario, Canada, a worship service in Park Street Church in Boston, Massachusetts, and a series of sermons on successive evenings at the Pensacola Theological Institute held in the Pbllwain Memorial Presbyterian Church in Pensacola, Florida. In addition to this he has been in demand as a speaker at mission and Bible con— ferences, crusades, conventions, and Reformation rallies. On February 19, 1958, Mr. Eldersveld addressed the Speech Assembly at the University of Michigan in Ann Arbor, the title of his address being "Radio Religion." Over 1100 students gathered to hear him in Rackham Hall, where two of his brothers shared the platform with him. Alvin Eldersveld, at that time Assistant to the Dean of Students and a doctoral candidate in the Department of Speech at the University of Michigan, served as Chairman; and Dr. Samuel Eldersveld, professor of political science at the University Of Michigan and at that time also mayor of the city of Ann Arbor, introduced the speaker. Following this Speech Assembly, Professor G. E. Densmore, Chairman of the Department of Speech at the University .. _ '_ _:. ' _._ -__—=- -66.. of Michigan, wrote a letter to the Reverend Peter Elder5veld stating, ”On behalf of the students and staff of the Department of Speech I want to eXpress to you our appreciation of the excellent address you gave at our Speech Assembly in the Rackham Lecture Hall on Nednesday last. The perfect attention and the enthusiastic reSponse accorded your meSSage by the audience of 1100 make it unnecessary for me to attempt to evaluate the excellence of your contribution to our educational program. "1 In I'arch, 1958, Mr. Eldersveld delivered two lectures on preaching at the Pittsburgh-Xenia Seminary in Pittsburgh, Pennsyl— vania, a seminary of the United Presbyterian Church. In July, 1958, he presented two lectures on preaching at the Wartburg Theological Seminary in Dubuque, Iowa, at the invitation of Dr. William D. Strong, Dean of the Seminary, which is affiliated with the American Lutheran Church. The following; fall, October 13-16, 1959, Mr. Eldersveld was the special guest lecturer at the Institute on Preaching which was Sponsored by the Evangelical Lutheran Seminary 0f Capital University in ColumbuS, 11:10.2 Here he delivered four lectures on preaching . 1"Radio Minister Addresses Students—C 111mhes-Ra11:_:u, -,s Radjg 5“}?in Qf‘ ipe; mggt 5; fig! Umm, Vol. VI (Spring, 1958;, 13:3: A "This Institute is conducted for a two week period each year with approximately twenty-f"? ve young ministers in attend ance Who have been selected from all over the American Iutheran denomina— tion. The purpose of the Institute is to {rive these y oung rrjniS- tors a two Week refresher course in theology and preaching. They are selected on the basis of their achievements in their parishes and are given an all-expense—paid trip to attend the Institute. ~67— L Two factors were instrumental in bringing this invitation 1.0 Eldersveld. One was that some of the men from Columbus, Ohio, had heard him lecture at the Wartburg Theological Seminary, and the other factor was that for years the former professor of preaching ,. at the Evangelical Lutheran Seminary of Capital University had been a listener of the "Back to God Hour” broadcast. He had made it a practice to secure copies of the radio Sermons, which he then analyzed with his students in his class in homiletics. It was he who suggested to his successor that Peter Eldersveld be invited to lecture at the Institute.1 I The decision to accept the invitation to lecture at this . Institute began an interesting chain of events. The Evangelical :' Lutheran Theological Seminary is the division or school of theology of Capital University. While Mr. Elder5veld was on campus for the Institute on Preaching, he was invited to Speak at the chapel service of Capital University. Sometime later he received a letter from the President inviting him to give the comencement address at Capital University on June 6, 1960. About a month after accepting the invitation, he was informed that the Board of Regents had decided to confer the degree of Doctor of Divinity upon him at the comencement exercises. On this occasion the honorary Doctor‘s degree was conferred upon Six individuals, of Whom Mr. Eldersveld was the only non—Lutheran, In fact this was the first time in 130 years of history as a Seminary and in ninety-nine years of history as a university that this institution of higher learning had conferred the Doctor's degree 3-Interview with Peter Eldersveld, July 12, 1960. -58.. upon a non—Lutheran. In conferring the degree, the President read the following citation: The Reverend Peter H. Elder5veld was born in Kalamazoo, Ffichigan, the son of a minister of the Christian Reformed , Church. After his early education in Christian schools, he was t graduated from Calvin College with the A.B. degree and from Calvin ' Seminary With the Th.B. degree. He received his M,A, degree from the University of Fflchigan, followed by post—graduate work in theology at the University of Chicago. Ordained to the ministry of the Christian Reformed Church in 1938, Mr. Elder5veld served in two parishes and has, since 1946, served as minister and director of the Back—to-God Hour, the radio and television voice of the Christian Reformed Chumh. Through these broadcasts on more than #50 radio and tele- viSion stations in the united States, Canada and foreign countries, through many personal appearances from coast to coast, he has become known to hundreds of thousands of people as a spokesman I for historic Biblical Christianity. It is with a sense of genuine privilege that we today honor the Reverend Peter H. Elder5veld--vital evangelical preacher, . keen critic of our social order, trusted guide for thousands ' of searching hearts. In recognition of his influence and achievement and as an encouragement for his continuing service to the Kingdom of God, the Board of Regents of Capital Univer- sity, with the approval of the Faculty, would now confer upon Peter H. Eldersveld the honorary degree of Doctor of Divinity.1 The receiving of this degree was, in a sense, the capstone in the honors and recognitions which have come to the Reverend Peter Eldersveld during his years of service as the radio voice of the Christian Reformed Church. 1A copy of the Citation is on file at the "Back to God Hour"office. ..I.I l I. CHAPTER II HISTORY OF THE "BACK TO GOD HOUR" BROAIIXIAST Broadcast Denominational in Character The "Back to God Hour" is a religious broadcast of the Christian Reformed Church, denominational in character, and teaching the Word of God according to the historic confessions of orthodox Christianity. The broadcast is under the control and jurisdiction of f a radio committee, which is appointed every year by the Synod of i the Christian Reformed Church. It supervises the broadcast, directs 3 the business affairs, carries out synodically determined policies, and annually Submits a full report of its activities to the Synod, %__Eirngnsideratign of a QanQHinatismal. Broadcast The first time that the Christian Reformed Church was officially confronted with the challenge of sponsoring a religious broadcast on a denominational basis was in June, 1928. Three over— tures from three separate Classes were presented at that Synod con- ceming the matter of radio preaching. TWO identical overtures, one from Classis Grand Rapids East and the other from Classis Grand Rapids Nest, requested Synod to consider the advisability of making radio preaching denominational.1 The third, from Classis Elinois, le'ean—Symgd Chrjsfgjan Refgmed Church, Part II (Grand RapidS, Michigan: Office of the Stated Clerk, 1928), pp. XIX—XX. -59. -70.. urged Synod to assume the reSponsibility of proclaiming the Gospel of Jesus Christ via radio and "to consider the advisability of broadcasting from Chicago."1 It was the consensus of this Classis that "the church has been and should always be searching for ways and means whereby the great commission of Christ to preach the gOSpel can be more effectively carried out; she should, therefore, welcome the means that promise to achieve this result more expeditiously.”2 All three Classes were of the opinion that the Christian Reformed denomination should produce a religious broadcast which could be heard throughout the United States, and that this was a real possibility, since the cost per family for such an undertaking Would be negligible when spread over the whole denomination. The synodical delegates, however, took no action on these overtures other than to refer the matter of radio preaching to a study corrmfit— tee with instructions to report at the following Synod. Two years later this committee submitted its report, recom- mending that Synod make radio preaching a denominational project.3 The committee was of the opinion that America was in need of Chris— tian preaching and that the Christian Reformed Church had a reSpon- Sibility and obligation to spread the teachings of Christianity 1 S 289. Csl"e eeee, Art. 27 (Grand Rapids, Michigan: Office of the Stated Clerk, 1928), pp. 15-16. At that time some of the individual Christian Reformed Churches in Grand Rapids were using radio for religious broadcasts. These programs, however, were reaching a very limited number of P90ple. Since the stations in Chicago had a muCh wider COVBI‘age, Classis Illinois desired to have a denominational broadcast originate there. 21m. 3'aeport of Committee on Radio Preaching," da-S d c 1's— 3.1 Ref red Ch rch, Part II (Grand Rapids, Michigan: Office of the Stated Clerk, 1930), pp. 2b5~2h7. 1=W_ .51“ -. A 5 ~. ... — ~ 1"! __. __-_-‘_£;;.. ’- via the radio. It suggested that Synod appoint a permanent radio committee and invest it with power to act in such matters as: determining the time and place of the broadcast, selecting; the Speakers, and requesting free-will offerings from the churches for the support of the broadcast. It further recommended that "all efforts be concentrated on preaching and that the radio service be limited to thirty minutes. "1 In the concluding paragraph of its report the study committee stated that the presentation of a reSpectable and significant religious broadcast would require considerable study ani prepara- tion on the part of the preacher, both. as to the content and as to the form of the sermons.”2 In View of this, they felt it would be Wise to engage one man who would equip himself for the delivery of these radio messages, such a man, of necessity, having to be dell-in— formed on "current thought and literefisure."3 The Synod of 1930, however, did not approve these recommenda: tions of the committee on radio preaching. Instead it adopted a motion to leave radio preaching to the local. initiative of the various Classes.“ The Christian Reformed Church was not yet ready to accept the challenge of a denominational broadcast. 111211. The permanent radio committee decided, however, as we shall obsarve later in this chapter, to include mSic in the hroadcast. 2 . lbid. 31116.. Subsequent events -'=onfirm that, concerning many of these matters, this study comittee revealed an unusual insight in— to, and an understanding of, the t-‘sks involved in producing a Successful radio broadcast. l . - u 7 “meta der Svmrte 1930 van den. Christeliike Ger-eforzneeme hark. Art. 82 (Grand Rapids, Michigan: Office 01" the Stated Clerk, 1930), p. 81;. .. 72.. Synod Confronts the Challenge A Second Tigris No further references to radio preaching can be found in the 1. official records of the Christian Reformed Church until 1938. That 1%; year Classis Fella and the denominational Executive Committee for ”is! Home Missions both Submitted overtures concerning this matter. —-¢.: Classis Pella requested Synod "to devise ways and means whereby our Reformed conception of life may be broadcast on a national hook—up of the radio, as now done by the lutheran Church in the ’Lutheran I "l ' Hour. The Executive Committee for Home Missions recommended that the Christian Reformed denomination put forth greater efforts in the work of evangelization among the unchurchec‘. To accomplish this fix v—_—~.-w-_'.}=.._a. goal, the Executive Committee proposed that Synod "give conSideration to the use of radio broadcasting as a means for bringing the message of God's Word, as we know it, to the people of our coxmtry."2 It was the contention of the Executive Committee that up to this time the mission activity of the Christian Reformed Church had been largely confined to the organization of new churches, owing to immigration and/or to the natural growth within the denomination. While they acknowledged that, in various cities, local Christian Reformed Churches were engaged in mission Work in the areas adjacent to their particular churches, and that, in some cities, mission work was being conducted among the underprivileged class of people, they, nevertheless, felt that the Christian Reformed Church, as a whole, had not concerned itself sufficiently with "witnessing" to the lAcre a—S d C s a Re C , Part II (Grand Rapids , Michigan: Office of Stated Clerk, 1938)! p. 182' 2 st d 8f eCr'saReredChrch,Supple- ment In (Grand Rapids, Michigan: Office of the Stated Clerk, 1938), p. 203. -73- American world, particularly to that segment of the population Wdflch can be called the 'forgotten' class. We mean by that, the men and women of culture and refinement, the educated and the privileged I l in society. Little, if anything, is done with respect to this class." Q It was the consensus of the Executive Committee that the time had come to make the American world aware of the existence of the Christian Reformed denomination.2 Radio broadcasting was considered the best medium for accomplishing this purpose. Radio broadcasting as an effective agency in the spreading of the gOSpel should not be discounted. Through the radio we can find an entrance where doors are bolted against us. In it ,I we have an entering wedge which, with God's blessing, will I prove to be an inestimable asset in the work of Home Missions. f It is not necessary to elaborate upon the advisability of mak— ' ing use of this recognized means for reaching the public. , Business concerns, political parties, and numerous churches and sects consider it to be the best available instrument in bringing their message to the nation. The radio Will not only afford us an opportunity to bring a message and open the door to our missionaries, but it will alSO provide us with an index as to the number and location of the listeners who are interested in our message and are diSpoSed to receive our men into their homeS. Since the Executive Committee was convinced that a radio broadcast would be of inestimable value in assisting the hone mdSSionazy in his work of evangelization--especially among the educated and those in the upper class of our nation's population-- it Strongly urged Synod to commit itself to this phase of miSSion activity and to authorize a committee to arrange for radio broad— casting, 1M0, p. 201' 2Interview With the Reverend Henry Baker, Home Pfissionary-at_ Large from 1937 to 1946, Febi'uery 20, 1960. 3A5 " 0' 9C 's'a RefrdCh ,supple_ ment III (Grand Rapids, Michigan: ffice of the Stated Clerk, 1938), PC 203. -7n. After careful consideration of this matter, Synod concluded that it Should move in the direction suggested by the Executive Committee, conceding that the church had been somewhat negligent in its use of radio as an effective means for bringing the gospel to the unchurched and acknowledging that a radio ministry, proclaiming the Calvinistic World-and-life view, could be used as an ideal nwans for making contact with many homeS. Therefore, it concurred in the recommendation of the Executive Committee for Home hissions and appointed a committee to arrange for radio broadcasting.1 Report of the First Radio Committgi The following summer this committee presented its findings and recommendations at the annual meeting of Synod. Although the committee was of the opinion that a national broadcast over a large number of stations would remain an impossibility for years to come, it did indicate that it might be possible to purchase time from a comparatively large station, such as dJJD in Chicago, and eventually eXpand the broadcast by the addition of other stations. This report again stressed the challenge involved in a denominational broadcast: We need faith and vision in carrying out this program. We doubt whether our leaders realize the great possibilities in this unexplored field, as far as our denomination is con~ cerned. If one congregation in our denomination in two years of broadcasting over a Small Station (only 250 watts) can reach into 105 cities and communities and receive in one year more than 1500 pieces of mail, what may We not expect if our entire group 1 s ’ 31 ‘e C a 5‘ e C Art. 84 (Grand Rapids, Ifichigan: Office of the Stated. Clerk, 1938), p. 69. The men appointed to fi‘memoershlp on thiS committee were: tqe Reverends D. H. walt.ers, b. B. Pekelder, B. Essenberg, and H. Baker mm the Messrs. J. DeJager and N. Fakkema. Th: ee of ‘chem, D. Jalteps -u Pekelder, and H. anker, were to devote many years of service to the denominational radio broadcast. fl _ ,~.-.._.-. _—_", ..‘ __ _h-—_-4fifi had-“m —‘ should broadcast a weekly serv ice over one of our larger radio stations? Based on the recommendations of the committee, Synod took the follOWing action: (1) It held up as its ideal the attainment of a Reformed Hour broadcast over a group of stations. (2) All of H the churches were urged to make use of the opportunities to broad- cast over local stations as much as possible, and all of the missionaries and ministers were urged to avail themselves of such opportunities to spread the gosPel. (3) Synod decided to appoint a committee to Contact one of the large radio stations With a. view to purchasing broadcasting time for a 26—week beriod, beginning, if possible, on the firSt Sunday in October, 1939. The broadcast ~was to be known as the "Back to God Hour." (LL) Every congregation in the denomination was urged to take up one offering for the proposed broadcast prior to the first of October. (5) Synod reappointed the Radio Cami tee and empowered it "to begin the work of actual broadcasting and to take steps, from time to time, towaris tne: realization of the idea]. as exirressre'l in its report, viz” a. Fir-formed Radio Hour over a group of stations and the appointment of one man 1.. as radio—minister, order to give continuity, as well as unity, 1"?aflio Broadcasting Committee Report," :‘LqfillWSM—me - “ d___C_}m;c_h, Part I (Grand Rapids, Michigan: Office of Stated Clerk, 1939), p. 31. TB, m: ~_3_,3'-egation Inferred to here is the Christian Reformed Church of Sheboygan, JisconSifl. Which 1"! 9:37, began to produce a Special one—half hour broadcast. each Sunday afternoon, over station WHBL. is of interest to observe that in this report the Committee also expressed what it felt Should be the character of the Proposed broadcast, viz., that the messages should ,1 ) have an evangelical ring, (2) be positively Reformer}, (3) be timely in their application, and (Dr) propagat» the Reformed w‘orld—and—liie View. -76... to the messages from week to week.‘'1 The First Season of "Back To God Hour" Broadcasting It was on December 17, 1939, that the first denominational broadcast went on the air over station WJJD, Chicago. That first seaSOn the program ran for a period of sixteen consecutive weeks, With The Reverend Henry Schultze, Professor of New Testament at the Calvin Seminary, the first Speaker. The prayer With which he began this initial broadcast gives us an insight into the motiva- tion of the Christian Reformed Church in this undertaking: Almighty, omnipresent, and loving God and Father: We are fervently grateful to Thee this afternoon that Thou art permitting us to begin a season of broadcasting the truth that can make men free from sin and its enslaving power. We acknowledge thy divine providence and incomparable grace for the privilege of employing such far~reaching and penetrating power to proclaim the whole counsel of God to a needy generation. We beseech Thee, 0 Spirit Divine, that Thou wilt accompany us as we work through the series now begun, so that the messages brought today and on the Sundays that follow may cheer and comfort those in Sorrow, may sustain and guide those in afflic- tion, may strengthen and encourage those that are weakly Stumbling along life's pathway, may fill the hearts of the faithful with joy and peace, and nmy move men everywhere to a renewed consciousness of the great glory of our God. As we begin with Thee, help us to continue with Thee.2 During that first season, Professor SchultZe presented a total 0f five addresses. The other Speakers who participated were the Reverend H. J. Kuiper, editor of The_§anngr, and four Chicago mhfisters, the Reverend B. Essenburg, the Reverend G. Hbeksema, 1W. Art. 28 (Grand Rapids, Michigan: Office of the Stated Clerk, 1939), p. 15, 2A typewritten copy of the prayer and address delivered by Prof. H. Schultze over station WJJD on December 17, 1939 (in the files of the "Back to God Hour" office). -77... Dr. H. Kuiper, and Dr. Wm. Rutgers. The mail received in response to the broadcast totaled 553 letters and cards, conning from twenty- three states. Of this total, 157 responses came from individuals not associated with the Christian Reformed Church.1 The Redio Committee 's self-evaluation of its first attempt at presenting a radio program is significant in its disclosure of a consensus that one season of broadcasting experience had uncovered certain deficiencies and imperfections in the program. Although the Committee realized that the inferiority of the music was caused in part by the restrictions imposed by a strong musicians' union in Chicago, it also acknowledged that, apart from this fact, the musical aspect of its program was in need of improvement. However, what it censidered to be a more serious defect in the program was its lack of unity and continuity, the various Speakers having preached Without consulting one another. Furthermore, the speakers had not been trained for speaking to a. radio audience. Consequently, the Committee found itself in agreement With the editor of W when he wrote: The work of the speakers is not Without difficulties. Chief of these is their inexperience in this type of "preaching." One has to develop a technique which is quite different from that of the preacher in an organized church or even on a mission field.2 1At a later date the percentage of the responses coming from individuals not affiliated with the Christain Reformed denomina- tion was to increase considerably. B; 19144, for example, 59 percent 0f the mail response came from people not connected with the Christian Reformed Church, and by 19h? this had risen to 86 percent. 2H. J. Kuiper, "Some Comments on Our Denominational Radio Work." W, Vol. LXXV, No. 2231; (March 1, 1940), p. 196. —78- A Period Lf Matign and Experimntation The early years of the "Back to God Hour" broadcast were ones of exploration and experimentation. Since broadcasting was a new venture for the Christian Reformed denomination, unfamiliar problems had to be faced and resolved. In view of the difference of opinion existing among the committee members as to whether the program should be a fifteen or thirty minute broadcast, counsel was requested from‘various radio broadcasters in the denomination. Those committee members favoring the longer time argued that a fifteen minute broadcast would not allow enough time for music, which they considered to be essential in interesting and holding a radio audience. Ultimately this viewpoint triumphed, for the Committee concluded that the one-half hour program would best meet the needs and purposes of the "Back to God Hour" broadcast.1 Another decision which had to be reached was whether the program should be broadcast over one or two large stations or over a group of smaller ones. During the first years of the broadcast, neither of these possibilities could be realized because of the expense involved. After studying the matter, the Radio Committee recommended that Synod work toward the goal of buying time on a number of smaller stations, the cost for this being less than it would be to buy time on a few large stations. Broadcasting the PrOgram over a number of smaller stations would also enable it to be heard in a greater area. The Committee felt that people prefer 1"Report of the Radio Broadcasting Committee," 5 Re C ,Supplement XV Grand Rapids, Michigan: COffice aioi’c‘ the Stated Clerk, 1941), p. 281. -79- to listen to local stations because of better reception and because of a community consciousness. It was also suggested that the use of stations in various communities in which Christian Reformed ' churches are located would serve to quicken and maintain the interest of the members of the denomination in the broadcast, a matter which was vital and essential for the support of this venture. Finally, the Committee observed that the experience of the "Lutheran Hour" broadcast indicated that the use of a number of smaller stations was more effective and satisfactory. In the early years of the 1940-1950 decade, there was a difference of opinion in the radio world as to the merits of a live broadcast versus the use of transcriptions. It appears that among f broadcasters there was a great preference for live program. In I fact, according to Professor Edgar Willis of the University of Dfichigan, the netWorks, at that time, had a ruling forbidding the use of recordings.1 The arguments favoring transcriptions, however, seem to have predominated, for "this netWork ruling was quietly shelved about 19b8, and since that time marry network programs have bSen pro-recorded. "2 Although the "Back to God Hour" Radio Committee decided in 19% to use transcriptions, it still had reservations regarding this decision. This is revealed in the Committee's attributing the rather small mail response for that year to the fact that the messages were lEdgar Willis, Professor of Radio and Television Department of Speech, University of mchigan, in a speech entitled {.15 Live Television Dead ?" The writer was present when Professor Willis delivered this speech at the Summer Speech Conference of the University of Michigan, in Ann Arbor, on July 7, 1960. 2mg. —80- transcribed and that the "listeners perhaps do not reSpond as readily to that type of broadcasting as they do to the programs in which the speaker addresses them directly."1 Nevertheless, since the cost of a live broadcast on a number of stations was prohibitive, 5". and since transcriptions made possible the broadcasting of the I program over a greater area at little additional expense, the Comflttee maintained that the use of transcriptions should be continued . Pur.20.s_e_.o__f thaw Already in its first formal report to the Synod, following ‘tN‘ _ _‘ the initial season of its broadcast, the Radio Committee expressed its conception of the policy which should guide the Christian Reformed Church in the development of its national religious broad- cast. The Committee considered the primary aim of the "Back to God Hour” to be the presentation of "distinctive truths to the American people in the light of the Reformed Confessions as they relate to the church, the home, the state, and society.”2 A message delivered on radio, they felt, must be more than an interpretation and exposi- tion of a certain Biblical text. It was the consensus of the Committee that a speaker on the broadcast should concern himself with a cross~section of life in this current age. He should focus attention upon the fundamental errors which are basic to the maladjustments of 1"Report of the Radio Broadcasting Committee," Apt: 9f S c C” ,Supplement XV (Grand Rapids, Michigan: Office 301' the Stated Clerk, 19114), p. 283. 2"Report of thee Radio Broadcasting Committee, " W C 5 ed C , Part II (Grand Rapids, I’Iichigan: Office of the Stated Clerk, 19%), p. 119. -81- present-day religious, social, industrial, and educational life. In other words, the listener must be made aware of the relationship which God has to all aSpects of life. ' Although, in its annual reports, the Committee had repeatedly informed Synod what it considered to be the aim or purpose of the broadcast, this purpose, prior to 1943, had not been expressly adopted by Synod. In view of the fact that some Speakers on the program had either misunderstood the Radio Committee's poliqy or were not of a mind to deliver messages in harmony with it, the . L Synod of l9h3, at the request of the Radio Committee, formally ; adopted the fOIIOWing as the official statement of the aim and pur- pose of the "Back to God Hour" broadcast: :' Our denominational broadcasts should not try to duplicate what is done by local efforts. The purpose of our "Back to God Hour" should be to complement that work. The aim should be to bring our distinctive truths to our American people in the light of our Reformed Confessions as they relate to the church, the home, the state, and society. Although they should have an evangelical emphasis, the messages ought to be eSpecially delivered to make known our Calvinistic world-and-life view. In other words, our chain program is to have a more universal appeal. There are crying needs in various fields of life Which cry for the light of Divine revelation as interpreted by our Reformed Standards. Besides, millions of people in our nation have forsaken God and have leLt the church. We must call men and WOmen back to God Distinctive Position of This Broadcast The "Back to God Hour" broadcast has a distinctive religious POSition. It is obviously not in the camp of liberalisu, which has broadened Christianity into a campaign for social betterment while denying the essence of the historic faith. Neither is it in the 1W” 1 L WM, Art. 5h (Grand Rapids, Michigan: Office of the Stated Clerk, 1943 ), p. 23. -82- camp of those fundamentalists who place a disproportionate emphasis upon the salvation of souls. Although Mr. Eldersveld does preach the old truths of orthodox Christianity, he avoids the highly sensationalized and over—emotional presentation which makes little appeal to the intelligent listener. The broadcast is unique in attempting to bring the old. gOSpel of redemption through the blood of Christ, without sacrificing the real dignity of that gospel. The deliberate application of the Word of God to all spheres of life is ”regarded as a refreshing contrast to the superficial modern social gospel and a distinct repudiation of the extreme other- Worldliness of which orthodox Christianity has often been guilty.":L The Radio Committee is extremely jealous of this distinctive religious r position of its broadcast and has specified that it must be main- tained at all costs: Our church's only hope of making a real contribution in its witness to the world lies in the direction of maintainin our distinctiveness at all costs, and not falling victim to the temptation of being identified With any of the Fundamentalist errors which are So conspicuous in the modern religious chaos. We must not risk losing our identity by pooling it With those who do not share our Reformed faith. growth and Development of the Broadcast The "Back to God Hour" broadcast has shown a remarkable growth. From a sixteen—week broadcast on one station in 1939, it developed into a program running for a period of twenty weeks on six stations in 1940. By 1941 nine stations were carrying the program, M 1 (Chicago: The Back to God Radio Committee, 1947), pp. 14—15. _ 2"Report of the Radio Committee," icing: s 2 S '22 Ref C re , Supplement 26 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1952), p- 390- -83- and the broadcasting season was lengthened to twenty—six weeks. In 1943 Synod authorized the Radio Committee to sign a fifty—two week contract. It had become increasingly clear to the Committee that the broadcast had to remain continuously on the air if it Wished to build up a dependable chain of stations and a constant audience. Experience had taught them that it takes months to build up new audiences and that a producer of religious programs Who cancels his summer broadcast often experiences difficulty in getting back on the air on the same stations and at the same time in the fall. By 1947 arrangements had been completed to present the broadcast over the Mutual Broadcasting System. This placed the program within the hearing range of millions of Americans and gave the broadcast an actual audience which was conservatively estimated to be at least 3,000,000 listeners.l A year later the "Back to God Hour" was being heard over stations located in all but one of the forty-eight states, in Canada, and in China. Mail was being received from every state in the Union, from many Canadian provinces, and from foreign lands. By 1949 the program was carried by a total of 281 stations, 261 of which were members of the Mutual Broadcasting System and .20 of Which were independent stations. It was estimated that the program was then within the hearing range of 75,000,000 people.2 ' llntemew nth Mr. Harold Pals, Office Manager of the 'Back to God Hour” broadcast, March 8,1960. This figure, based upon the "Back to God Hour"1r.ail response, was determined by the officials of the Mutual Broadcasting System. 2"Back to God Hour "MW e C 'S 'a d c Supplement 20 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1949), p. 211. -84-- At the time of the twentieth anniversary of the broadcast, the program was being aired by 213 stations on the Mztual Network, by 80 stations on the National Broadcasting Company, by 29 independent stations Within the United States, by 11 Canadian stations, and by 18 stations scattered throughout the world. According to the chairman of the Radio Committee, this meant that the broadcast had a potential audience of hundreds of millions.1 Appointment. of. 291991: "Eldersveld. fiffliejmas tor It was in the fall of 1943, when he assumed the responsibili— ties of program announcer, that the Reverend Peter Elderswsld first officially became associated with the "Back to God Hour" broadcast. During the next three years he was also to serve both as a member of the Radio Committee and as one of several Speakers on the broad- cast. In 1946 this man, who three years earlier had begun as the announcer, became the first full-time radio minister of the Christian Reformed Church, a position which he occupies to this day. During the preceding years, the Radio Committee had been engaging various speakers for the broadcast. While doing so, it had become apparent to them that the introduction of a new Speaker every four or five weeks resulted in a loss of listeners. A radio audience prefers to associate a program with one man, but it takes a certain amount of time for am- Speaker to build an audience. Since the beginning of the broadcast in 1939, it had been the ideal of the Radio Committee to engage one Speaker as the radio minister. ' lHenry Baker, "The Back to God How—Twenty Years of lgengtrating Power,” W, Vol. XCIV, No. 35 (August 28, 59 9 p. 4. Their experience With President Henry Schultzo, as principal speaker during the 1916—46 broadcasting season, had convinced them of the wisdom of this plan.1 Therefore, they requested and were granted Synod 's approval of their proposal to appoint one man for a period of one year. Mr. Eldersveld was the Committee's choice for this position. The wisdom of Synod 's decision to appoint one man as speaker seems to be confirmed by the increase in mail response and financial contributions from the radio audience. During the 1945-46 broad- casting season, the number of pieces of mail received each week from listeners averaged 86 and the average weekly contribution received from individuals was $77.00. During the first four months of Mr. Eldersveld's ministry (October, 19%, through January, 19h?) the number of pieces of mail received increased to an average of 339 per week, and the contributions received from individuals increased to $685.15 per week.2 In its annual report to the Synod of 1947, the Radio Committee called attention to the fact that gifts, from individuals not affiliated with the Christian Reformed Church as well as from those who were members of the Church, had increased tre— mendously since the first of October, despite the fact that there had been no change in the policy not to solicit funds over the air. The Radio Committee concluded that "this indicates that the radio audience 1President H. Schultze had been appointed as principal Speaker for that year and had preached from September 3, 1945, to February 2, 19b6, inclusive, at which time he had to discontinue because of illness. The response of the radio audience had been encouraging. C 's ‘a Re mm, Supple- ZAaiLfiWWA—t ment 13 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1947), p. 1930 ~86— is pleased with the arrangement by which one speaker delivers the messages each week. The increased number of individuals who contri— bute witnesses to the appreciation and approval of the services of z. the Reverend Peter Eldersveld. "1 ’3 1" It would appear, however, that, on second thought, the Committee realized it perhaps had given too much credit to its new radio minister, for in a supplementary report to the Synod of 1947 it indicated that the number of pieces of mail received during the eight-month period from October, l9h6, through May, 1947, averaged 302 pieces per week, and that the average weekly contribution from individuals during this period was $583.71. The Committee then cemented that "it should be remembered . . . that our Special plea for additional gifts from our people last fall and the offer of the Daily Manna Calendar last November have helped appreciably to make up this figure. Hence, the average receipts per week from October through January . . . were higher than the receipts for February through May. "2 It should be observed, however, in fairness to both the Committee and the Radio Minister that, even though a Special plea for gifts had been made to the Christian Reformed constituency that fall, the total number of pieces of mail received during this period from "outsiders"3 was 8,839 compared to only l,lfl+6 from members of the Christian Reformed Church. Furthermore, the average weekly mail from January through May, 1947, totaled 266 pieces, and the average weekly contribution was $36262. This was during a 1mg. 2m. , p. 196. 3This is a term used by the Radio Committee to indicate individuals not affiliated with the Christian Reformed Church. -87- period when no Special plea had been made to the members of the denomination for gifts, nor had there been an offer of a calendar. The increase in response to the broadcast during this period becomes evident when one compares these figures with those of the previous broadcasting season. Then the number of pieces of mail received each week from listeners averaged 86, and the average weekly contri- bution was $77.00.1 Thus it appears there was justification for the Committee's conclusionthat the radio audience approved of the selection of Peter ElderSveld as the radio pastor. Re-appojntmant of, Peter Eldersveld At the Synod of 1911? three separate overtures from three Classes (Wisconsin, Holland, and Grand Rapids South) were submitted, requesting the re-appointment of Peter Eldersveld as the radio minister. Reasons offered as grounds in support of this request were: "His radio messages are good and well received. . . . Continuity of a radio minister is very necessary for real advancement in radio Work."2 From a nomination of three--the Reverend Peter Eldersveld, President Henry Schultze, and the Reverend George Stob——Synod elected Peter Eldersveld to serve for a term of two years. A year later the Radio Committee reported to Synod that, With Mr. Eldersveld serving as the radio minister, "there has been that much desired continuity Which builds up a radio audience. Each Lord's Day the same voice is heard and there is unity and system in 1&L5 9: Syngn‘y 1014.7 grime Chnj Stian Raf 01"va Cbllmb. Supple- ment 13 (Grand Rapids, Michigan: Chr. Ref. Pub. House, l9LL75, p. 193, Zing-,5 g: 33mg} 1952 of, thewchrieiianlemmghum (Grand. Rapids, Michigan: Chr. Ref. Elbe House, 19197), p0 428. —88- the messages that are delivered. . . . Your Committee is convinced that God has given us in our radio minister one, who With great tact and With fearlessne-ss, has championed our Reformed views. "1 ' At the expiration of Peter Eldersveld's two-year appointment as radio minister, the Radio Comfittee unanimously recomnended his re—appointment. Synod, at its annual meeting in 1949, granted him an indefinite appointment and asked the Consistory of the Bethany Christian Reformed Church of South Holland, Illinois, to extend his leave of absence indefinitely.2 This was granted, and Mr. Eldersveld today continues to serve as the radio pastor of the Christian Reformed. f , Church. Peter.__i_'?lderaield '5- .3919 inileLLMWXDansion Mama: when Eldersveld began his work as radio minister in 19116, the "Back to God Hour" was being broadcast over only twenty-two stations. A year and a half later it was being heard over approximate- 13] 250 stations. In 19%, Mr. Eldersveld's home served as the office for the "Back to God Hour." Except for the assistance given. him by his personal secretary and his father-in—law, the responsibility for all phases of the broadcast rested on his shoulders. By 1960, 1353.5 a: 3mm] 39553 9:: the shaman Bgfgrmgd Chnmh, Supplement 211» (Grand Rapids, Michigan: Chr. Ref. Pub. House, 19%), pp. 358~3590 A '4 'Wrmammmm, Art. 106 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 19%), p. 57. AS an Associate Pastor of the Bethany Christian Reformed Church, Mr. Elder-meld was still under the supervision of this consists-1:. . Consequently, he needed their approval on an extension of his leave of absence. —89— a staff of ten full~time and five part—time employees was working under the direction of an office manager, Mr. Harold Pals; and two associate ministers, The Reverend Bassam Madam and Dr. Joel Nederhood, had been appointed to assist Mr. Eldersveld in the work of the radio ministry.1 It seems reasonable to conclude that Mr. Eldersveld's vision, his concern for preaching the goSpel, and his devotion to his work have been instrumental in the expansion of this broadcast. Soon after Eldersveld began his radio work, he realized he was going to need assistance, particularly in handling the buSiness i aspects of the broadcast. With a view to this, he asked Mr. Ralph ‘ Rozema, an executive in a Chicago advertising agency, to serve as the business manager of the ”Back to God Hour" broadcast. Mr. Eczema, who did not wish to leave his firm, made a counter suggestion, namely, that his agency handle the "Back to God Hour" account. Since this proposal met with the approval of the Radio Committee, the advertising agency of Evans Associates Inc” later called Stoetzel and Associates, took over the responsibility of handling station relations and contracts, advertising and promotion work, publicity for the broadcast, and mailing of pamphlets and printed sermons. In addition to this, the agency permitted Mr. Eldersveld to use the facilities of its office for handling the "Back to God Hour" correspondence. Thus the "Back to God Hour" was able to utilize the services of Mr. Eczema, without immediately having to comvrdt itsolf to the additional expenses of setting up its own office and paying 1?. H. Eldersveld, "Introducing Dr. Joel H. Nederhood," W, :ccv (December 2, 1960), p. 11. -90- the salary of a business manager.]- The relationship between the "Back to God Hour" broadcast and the Stoetzel and Associates agency has been unique in that Mr. Rozema is an executive with this firm and is a member of one of the Christian Reformed Churches in Chicago. Because of his understanding and knowledge of the denomination and his comprehension of the purpose of the broadcast, he has been able to render valuable service in this capacity. It was on December 7, 1947, just a year after Mr. ElderSveld had begun his radio ministry, that the "Back to God Hour" program i was heard for the first time over the Mutual Broadcasting System. This placed the ”Back to God Hour' within the hearing range of millions of Americans, an accomplishment which was achieved largely by means of his efforts. It was during August of that summer, following a Bible Conference which he had conducted in Bellflower, Califomia, that Mr. Elderswald contacted Mr. Henry Gerstenkorn, sales manager for station KHJ in Los Angeles, with a view to the possibility of purchasing time on this station. When Elder3veld learned that it was the policy of this station not to sell time apart from the Mutual network, he inquired What it would Cost to buy time for a half-hour weekly Sunday broadcast on the network. Mr. 1By March 1, 19148, the broadcast had expanded to such an extent that it became necessary for the Radio Committee to set up its own office. On that date an office Was opened in rented quarters at 11106 S. Michigan Ave. in Chicago. This served as the headquarters 0f the broadcast until December, 1952, when the office was moved to more adequate facilities at 10858 S. Michigan Ave., property, which, upon the death of Mr. D. Van Eck the following summer, was be- Queathed to the "Back to God Hour” Committee and which currently is Still satisfactorily meeting the needs of the broadcast. -91- Gerstenkorn, assuming that this was beyond the realm of possibility for the "Back to God Hour“ program, smiled and replied: "The cost would be $3,000 a week for the basic network-~a charge which would undoubtedly be financially prohibitive for your small group."1 Eldersveld's immediate response to this was that his denomination would be able to raise that amount of money if they really wanted to, and plans were then at once made for a meeting in Chicago between him and an executive of the Mutual network. When Mr. Eldersveld left the office of Mr. Gerstenkorn, he did so with a sense of both fear and elation. While thrilled with the possibility of placing the program on a national network, he yet feared that he may have acted rashly and precipitately. dould the denomination really be able and willing to meet this kind of financial commitment? Had he in his eagerness overstated his case? The next day he wired Ralph Eczema of the Evans Associates agency: Contacted Mutual yesterday by Henry Gerstenkorn Sales khnager KHJ Los Angeles. Says basic network available 8:00 A.M. Pacific time at three thousand weekly. Sounds incredible but he wrote Ade Hult of Mutual Chicago immediately to consider us and contact me upon arrival home. Call Hult. Keep it hot. Get facts. UPon the receipt of this telegram, Rozema is reported to have Wondered proceeded to follow the instructions and contacted Mr. Hnlt. ——.___ less, he 1Interview with Peter Eldersveld, July 12, 1960. 2A copy of the telegram is on file at the office of the Stoetzel and Associates Agency in Chicago, Illinois. 3Interview with Peter Eldersveld, July 12, 1960. whether eldersveld 'had lost his mind completely.“3 Neverthe— -92- Following Eldersveld '5 return to Chicago and his meeting.r with a representative of the Mutual Broadcasting System, the Radio Committee decided to negotiate with Mutual for its basic network of seventy-one stations, deepite the fact that its funds at that time were almost exhausted.1 Here was a challenge which ought not to be forfeited. Therefore, an appeal for gifts from individuals Was 12166: through the denominational weekly, and a letter was written to each consistory in the denomination to ascertain its willingness to assume this additional financial obligation. Six weeks later, supported by a gratifying and enthusiastic 1-e3ponse received both from individuals and churches, the Committee authorized Rozema to have his agency Sign a contract with the Mutual Broad— casting System? By March 7, 19%, a total of 2&2 stations was carrying the program. It was also in 19117, at the suggestion of Eldersveld, that Mr. James De Jonge, Assmiate 1Professor of Dhsic at Calvin College, was appointed Director of Music for the ”Back to God Hour” broadcast.3 Arrangements were made with the college authorities to permit him to organize a choir of Calvin College students and to train them for specialized radio work. This "Calvin Radio Choir“ Was heard for the first time when the "Back to God Hour” began to “w. _— lf-Tinutes of the Radio Committee, September 19, 191:7, Art. 15 (in the files of the "Back to God Hour” office). Article 8 Of these minutes records the instructions given to the secretary to send" out an SOS call in the church papers pleading for extra gifts to carry the broadcast through the year. ZM’Lnutes of the Radio Committee, November 7, 1948, Articles 3, 4, and 6 (in the files of the "Back to God Heur" office). 3Interview with the Reverend W. Kok, March 5, 1960. -93.. broadcast over the Mutual network. Just before they went on the air for this first network broadcast, Carroll Marts, an executive of the Mutual Broadcasting System, said to the choir: "More people will hear you within the next half—hour than ever heard Enrico Caruso, the world famous Italian tenor, in his whole lifetime.”l With the inauguration of its program on a national network, the ”Back to God Hour" had reached a significant milestone in its history. Prior to this time, it had been produced by means of re— cordings made at broadcasting companies in Chicago. These transcrip— tions were then sent to the various independent stations which aired { the broadcast. Now for the first time the "Back to God Hour" was produced as a live program carried by the Mutual netWork. The Reverend Peter Elder5veld spoke from a studio in station b‘u'GN in Chicago, while the Calvin Radio Choir and Mr. Gordon Kibby, a professional announcer, presented their parts of the broadcast from the campus of Calvin College and Semi nary. A telephone line carried the program from the campus to station v‘v'F UR in Grand Rapids, from where it was sent to station WGN in Chicago. Each week, while the live broadcast Was on the air, the Toogood Recording Company of Chicago made a transcription of it and then prepared duplicates for broadcast at a later time by the independent stations. At the same time, netvrork stations which were unable to carry the program as a live broadcast made their own transcriptions of it for use as a "delayed broadcast.” The program continued as a live broadcast until November, 1954, When Station WGN left the Mutual network. For some years ~§ lJ. Vander Ploeg, "The Back to God Hour--18th Anniversary," Them, ‘t'cII (Dec. 13, 1957), p- 5» J .c. .5111“ I. I ll . . .. . .41... .I I..4 1.- .l all-‘4. all-l $.11 -9“. following this, Eldersveld continued to use the WGN studios. A direct line from the studios to the Toog'ood Recording Company enabled him to deliver his sermon in the studio while Mr. Toogood made the master recording at his offices, located in the LaSalle and ~'vlacker Building in downtown Chicago. The music and announcements, which were taped in Grand. Rapids, were dubbed into the master tape by Mr. Toogood to form the complete program. Following this, duplicate tapes were made for the Mutual network and the various independent stations. Since February, 1958, Mr. Wron Bachman has been recording the sermons of Peter Eldersveld. at the Radio Recording Studios located at 122m Carmen, on the north side of Chicago. It is his rSSponsibility to make the master tape, which is then sent to the l. S. Toogood Company, where currently approadmately seventy-five duplicates are made for each weekly broadcast.1 In this manner the "Back to God Hour" program is prepared for airing on the Mutual Broadcasting System, the National Broadcasting Company, the Inter— mountain Network, and the Yankee Network, as well as on independent stations located in the United States and in foreign countries encircling the world. The Roles of Music and {gmipunging in this Broadcast It is the opinion of Peter Eldersveld that music plays an inlportant role in the success or failure of a religious broadcast. "The sacred music and the announcer are vital parts of the program. — k lInterview with Harold Pals, Office Manager of the "Back to God Hour," March 16, 1960. -95- They are like a frame for the picture and must be helpful to direct the listener's attention to the message from God's Word."1 Because he had strong convictions on this matter, Eldersveld was instrumental . in securing and retaining the services of a professional announcer and director of music. Both Mr. Gordon Kihhy and Professor James De Jonge have been associated with the broadcast since its initial appearance on the Mutual netWOrk on December 7, 1947. Prior to this time the announcing had been done by various ministers, and the music had been supplied by various church and school choirs. Although these individuals and groups had performed a real service, it seems to have been generally agreed that a professional announcer and a choir especially trained for radio work would enhance the "Back to God Hour" broadcast. Already at its 19hh session the Synod had instructed its Radio Committee "to make the musical part of the program more appealing.”2 Both Eldersveld and De Jonge adhere to the philosophy that the muSic of the radio broadcast should be appropriate for worship and should be in line with the best traditions of the Christian Church. Consequently, they attempt to include a scriptural anthem and a psalm or hymn in each program. They work closely with one another in the choice of the selections so that the music will be in accordance with the sermon topic. They like to speak of "the a 1} O Ifinistry of music and the ministry of the Von J-Intemiew with Peter Elliersvelrl, June is, 1960. ZAniq Qfi 31110“! 299:} cf: the Chrjsijan Refgmed (rhyming, Art. 109 (Grand Rapids, Kichigan: Office of the Stated Clerk, lghb). p. 68. 3Interview with Peter Elder5veld, June lb, 196C, -95- Music is employed on the broadcast both to prepare the way for the saoken word' and after the messa c has been concluded to L 9 g 9 re-emphasize the there of the sermon. James De Jonge maintains that the music of the church, and this also applies to the music of the "Back to God Your”: . . . shoald meet hoth scriptural an? artis+ic requirenunts. Scriptural, in that the music positively express, in Spirit, form, and content, ’soripturally religious thought and feeling.” Artistic, in that this scripturally religious thought and feeling satisfiy the conditions of all art as to "laws of balance, unity, variety, harmony, rhythm, restraint, and fitness." Above all, the music should serve the ministry of the Word.1 The Calvin Radio Choir rehearses regularly throughout the academic year. Each Wednesday evening the members of the choir, the director, the announcer, and the engineer assemble in the college auditorium to record their part of the Weekly broadcast. Prior to this, the script has been prepared by Eldersveld and has been sent to De Jonge, who inserts the titles and the names of the composers of the musical selections chosen for the particular broad- cast.2 It is his reaponsibility to time the script and to supply lJames J. De Jonge, ’Congregational Singing,“ mbe Banner, XCV (February 12, 1960), p. 5. 2The folloWing continuity, employed at a recording session on November ll, 1959, is typical of those used on the weekly “ ck to God Hour" broadcasts: ( :10) Choir: INTROIT ( :10) Anncr: “This is the 'Back to God Hour,’ the radio voice of the Christian Reformed Church, a witness of our historic faith in the everlasting Word of God.“ ( :45) Choir: THEME SONG ( :20) Anncr: l"This is Gordon Kibby, speaking for the 'Back to God Hour,‘ presenting the Calvin College Radio Choir in the ministry of sacred music, directed by James De Jonge, and the Reverend Peter Eldersveld in the ministry of the Word of God. The musical portion of our program opens today with an the music needed to complete the program. It appears that the performance of the Radio Choir over the years has been very satiSfactory. Repeatedly in its reports to the Synods, the Radio Committee has conmwntefl favorably on the accom— plishments of the choir. For example, in 1951 the Committee stated: We want to acquaint Synod With the fact that this choir is getting more and more recognition for its ministry of music. One Mutual network station recently asked permission to use a choir recording of "The lord's Prayer" on its own daily de- votional period. . . . There have been many requests for an old 17th century melody. The text portrays the angelic hosts bringing the news of Christ's birth to the lowly shephexfis. We hear: 'Nhile Shepherds Natched.'" (3:00) Choir: ANTHEM ( :10) Anncr: ”In the ministry of the Word of God, rm present the Reverend Peter Elder5veld, radio ndnister of the Christian Reformed Church. He Speaks today on the subject: 'Do We Need Christmas?’" (20:00) Rev. E: SE VON AND PRAYER ( 2:30) Choir: KEEN ( 1:00) Anncr: ”Today's sermon entitled, 'Do Me Reed Christmas?' is available in print, and ym1wwlmmzafmecqw,aswdlasemma copies for iistribution to others, if you will send your request to: The 'Back to God Hour,‘ Box 773, Chicago, Illinois. Be sure to ask for the sermon ty its title: 'Do we Need Christmas?' and please note our mailing address carefully: The 'Back to God Hour,’ Box 773, Chicago, Illinois. In commemoration of our 20th anniversary, we are presenting a new high fidelity recording by our Radio Choir and a new book of sermons by our radio rdnister. Com- plete information on both will be sent upon request. Write to: The 'Back to God Hour,‘ 30! 773, Chicago, Illinois, enfi we will tell you how you may obtain this beautiful new recording of the choir and this new anniversary volume of selected radio sermons. Address your letter to: The 'Back to God Hour,‘ Box 773, Chicago, linois. This is Gor‘on Kibby, Speaking for the 'Back to God Hbur,‘ inviting you to Join us again next Week, same time and ...... I. E-..‘ u.. 1.. - 11......ll...hu:lllnl.. II: n .anJ. Iii}! ..Flll1lnl..1lv.... : \ "m‘ ‘t ~98- album of records for use in the home.1 In 1953 the Committee was of the opinion that "Our choir is indis- pensable to our radio broadcast. Our choir adds dignity to our f program, and we know that hundreds are spiritually benefited by the i 151;; songs they render from week to week. "2 In still another of its reports the Committee commented: The choir has made many personal appearances and is‘ve , greatly appreciated. Many responses from our listeners indicate 3' their appreciation for the music on our program. . . . The following is a quotation from a typical letter with reference to the choir: ”Our hearts are stirred, not only by the preaching of the Word of God on your program, but also by the beautiful renditions of your radio choir. The music always fits the message So Well, and the singing is spirited.”3 A further evidence of the reSpect which has been accorded the "Back to God Hour" broadcast is the special New Year's program a fi--.-‘.-. . «5—- pIeSented by the radio minister and choir on January 1, 1952. This broadcast was presented on free time at the request of Mutual 's New York Office. One of the reasons which prompted Mutual 's officers to Select the “Back to God Hour” for this occasion was ”The high \—~ - MPVV> a”- “N Station, for another broadcast in this nu'.nist.‘r'5,7 of the Word of God, the radio voice of the Christian Reformed Church.“ ( 1:40) Choir: THE BENEDICTION Tin-IN lAets Q: 33mm 1,95! 9;: the Cbm‘stjan Reijgmegj Chamh, Supple- ment No. 14 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1951), —~.-. p. 2&1. 2‘ S S c ‘5' Ref 7ed Chv . , Supple- Inent No. lit (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1953 , p. 255. 3 s e s ,Lm e “e c' 's '3. Ref ed C1 , Sample- ment No. 27 (Grand Rapids, Michigan: Chr. Ref. Pub,- House’ 1957)’ P- 359- A perusal of the fan—mail received by the ”BaCk t0 GOd Hour" office tends to confirm these statements found in the annual reports Of the Radio Committee. _,_,-..,..-—_.. a _ 99- quality of the choir, not only in terms of technique, but also in Q terms of the kind of music they sins, and the spirit in which they sing it."1 I' Financing the Broadcast 5E” The "Back to God Hour" broadcast today is supported financi- -‘. ally by means of denominational quotas and voluntary gifts. When a denominational radio broadcast was first being considered, it was t the opinion of the synodical committee appointed to study this matter that a large portion, if not all, of the money for the support of Such a program should come from the radio listeners. The examples of the :Zutheran Hour” and “Family Bible league“ broadcasts were Cited in support of this view.2 Likewise the Executive Committee a. ‘-_.~‘., w“ -———.fi__ < _—.—,. .. for Home Missions justified Synod's undertaking a denominational broadcast on the basis of the fact that many religious broadcasts are made possible by the generosity of the listeners.3 It was their Contention that such a broadcast would thus not be a direct financial burden upon the denomination. Although one might conclude on the basis of such argumenta- tion that the Christian Reformed denomination makes a minor financial contribution toward the support of the "Back to God Hour" he s s d 2 r the Christian Reformed Church, Supple— ment No. 26 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1952), p' 388- 0 2"Radio Broadcasting Committee Report," Assam—9:261:91 . C 'S .a R d C 1 Part I (Grand Rapids, Nfichlgan: Offlce 0f the Stated Clerk, 19393, p. 29- 3Acts of 331 1 8 the Ch 'stia Ref p a Ch 11, Supple- ment FI (Grand WW 1938), p. 20 . ” ~100— broadcast, such is not the case. The Christian Reformed Church as a whole has been very lqyal in its support of its denominational broadcast. During the first few years the broadcast was financed by means of special offerings, taken in the various Christian Re— formed churches, and.lnr gifts received from radio listeners. Howe ever, the opinion which soon gained acceptance was that, since this broadcast is a denominational project, it should be underwritten largely by denominational funds. Already in 1941 the Synod included an assessment of 25 cents per family in its denominational budget. As the broadcast expanded and expenses increased, this assessment was raised from time to time until in 1961 each family was assessed , $7.75 annually. In addition to this, thousands of dollars in special 5 gifts and offerings, received annually, supplement the budget of the I "Back to God Hour" broadcast.l All of this has made possible the Radio Committee's adhering to a policy of refraining from soliciting funds over the air. This is a policy which merits the admiration of Station owners and managers—~persons inclined to View the religious programs on which funds are solicited as tending to cheapen religion and as not being representative of the caliber of religious broad— casts Which they desire to present on their stations.2 The Christian Reformed Church is rOSpected by them for refusing to indulge in 'leligious commercialism” and for preferring 10 support the 1Over $700,000 in unsolicited gifts, coming largely from People not affiliated with the Christian Reformed Church, was received by the "Back to God Hour" during the period of 1950-1958. See A. N. Hoogstrate, "Report to the Classes," mhe Banner, YCIII (Feb. 1a, 1958), p. 2n. ZAgts gfi gyngd [959 of the Christian Reformed Cbnrgh, Supplement No. Zl—A (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1960), p. 272. —lOl— broadcast itself.1 An unusual plan for the securing of funds was revealed by the Radio Comfittee in 19%. An increase in the number of stations carrying the program, together with a desire on the part of the Committee to expand the broadcast further, necessitated a larger budget. To achieve its goal, the Committee recommended that the denominational quota be raised to five dollars per family, an increase of two dollars over the quota set for the previous year. However, even if this increase were granted, the budget would still contain a deficit of $110,000. Therefore, the Committee suggested raising the balance by asking the members of the church to supplement the quotas on a voluntary basis. The enthusiastic response of the members in the previous year to the Special appeal for funds to cover the cost of the broadcast on the Mutual network had convinced the Committee that "this method of raising the necessary funds . . . is a sound one for our cause."2 It was also acknowledged that, if the quota were set too high, it might become a. burden for some churches, while others would be able and willing to do more than their share.3 Under this arrangement, such churches and individuals Would be able to assist by r95ponding to the appeal for voluntary gifts. This method of financing its broadcast by quotas and 13;“ at $11,953 3993 91: the Chris my] Roigme d 9mm Supple- ment 13 (Grand Rapids, Michigan: Chr. Ref. Pub. HouSo, 1947), p. 193, 2 WWW Supple- :32? 21+ (Grand Ratpids, Michigan: Chr. Ref. Pub. House, 19485,}; 3Minutes of the "Back to God Hour" Radio Comfittoe, March 12.1948, Art. 26 (in the files of the "Back to God Hour" office). ~102- voluntary contributions , approved by the Synod of 1948, has been used by the denomination since that time.1 Foreign Broadcasting Although the "Back to God Hour" has shown remarkable growth over the years, its expansion, both in the United States and in foreign countries, could have been even greater had more funds been available.2 The Synods of the Christian Reformed Church are annually faced with the task of making equitable distribution of church funds among the various denominational projects. In making these decisions, they have frequently curbed the requests of the I Radio Committee for expansion, particularly in foreign countries, and have insisted that the Committee operate within its budget.3 In its report to the Synod of 195%, the Radio Committee stated: "No foreign broadcasting eXpension is being proposed. Your Committee would like to meet the many demands for such expansion, which have come from our missionaries and others, but it is restricted by " previous SYDOdicel decision in the matter. "it lDuring the 1960 calendar year, gifts from individuals totaled $159,880.01 and Special offerings from churches and organi- zations totaled $55,109.16, while $367,939.03 was contributed by the denomination in the form of synodical quotas. 2While speaking for the "Back to God Hour" on the floor of Synod in 1952, the Reverend Peter Eldersveld stated: 'We could be on a thousand stations if there were more funds for this purpose." 3.. H. J. Kuiper, 'We Continue Our Report on Sync ," W, LXXXVII ”Ely 11, 1952), pe 88’4‘e 33.. W. Art. 89, p. 56; s s , Me 89, p. 39; and MLS 9: SEnQd 1953, Art. 96, pp. 73-74. “Actsors odl fteChsi Ref (10 ,supp1,- ment No. BO-A (Grand Rapids, Michigan: Chr. Ref. Pub. House, 195i»), P- 337. g_ -103- Fortunately the Synod of 1954 was willing to re-consider this matter. Prompted by an overture from Classis Pacific, this Synod instructed the Foreign Mission Board, the Home Mission Board, and the South America and Ceylon Committee, in consultation with the "Back to God Hour" Committee, to investigate the possibilities of using the denominational broadcast in conjunction with their mission programs.l This was the first official Synodical move in the direc— tion of an expanded foreign broadcast. Although the Radio Committee was not permitted to use denondnational funds for expansion, it continued to search for ways to bring the broadcast to foreign fields, within the restrictions set by previous synods. By 1955, Station HCJB, Quito, Ecuador, a 50,000 watt station heard only on short wave, was carrying the "Back to God Hour" program regularly. Since the entire cost was met by the generosity of a midwestern listener, this was not considered a violation of am synodical decision.2 At the Synod of 1955, the Christian Reformed Board of Missions Submitted its report of a study made by a joint meeting of delegates of the "Back to God Hour" Committee and the Christian Reformed Board 1112151., Art. 511—11, pp. zit-25. 2One can appreciate the desire of the "Back to God Hour" to get its program on the Quito station, when one observes the rather iMPOSing coverage which this station has. hiring the first months of broadcasting on this station, the "Back to God Hour" office re- eeived mail from Japan, Germany, England, Australia, New Zealand, Hawaii, the Philippines, Syria, Iraq, Africa, Korea, Mexico, Guam, the Virgin Islands, Okinawa, Formosa, Singapore, Ecuador, Brazil, Venezuela, the Bahamas, Puerto Rico, and the British West Indies. 59° "Christian Reformed Board of Missions," e C , Supplement No. 28-B (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1955). p- 369- -104- of Missions concerning the matter of foreign broadcasting. It was the conclusion of this study committee that foreign broadcasting could be effective as a missionary agency and that the denomination should consider using a number of foreign stations.l Having received this encouragement, the "Back to God Hour" Committee came to the next Synod with a request for approval of the following program for foreign broadcasting: At a cost of approximately $15,000 per year, the gOSpel can be brought in English to an estimated audience of 100,000,000 people throughout the world, by using the following stations: DZAS Manila, Philippines, covering the far eastern area; ELWA Liberia, covering Africa; GOA (En the Portuguese Island of Goa], covering India and Ceylon, and NRUL Boston, a powerful shortwave station which has a coverage over Europe, Asia, and Africa. Synod was informed that its approval of this program Would involve no raise in the quotas nor any appeal for special offerings in the churches, since the foreign broadcasts were to be financed by private gifts and station Sponsorship.3 Under these circumstances there was no longer any reason for Synod to withhold its approval of this program. The Committee had discovered the way to expand its foreign broadcast. M... l"Christian Reformed Board of Missions," spa or Syngd 3355 afjhaifindshiea ikuguamfliighnrgh. Supplement No. 28-8 (Grand Rapids, ruohigan: Chr. Ref. Pub. House, 1955). pp. 369-372. 2 Acis.of Synod 19Soho:;uralhufisiianlhuhrmeilflnunh, Supple- nmni No. 32-h (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1946), p. 12. 3In order to expand the broadcast into areas which were not being covered, the Synod of 1954 had approved the request of the “Back to God Hour" Committee to approach individual Christian Reformed Churches with a view toward interesting them in undertaking the Spon- Sorship of selected stations and assuming this additional cost over and above the prescribed quota. This then became another means for expanding the foreign broadcast without using denominational funds. -105- By 1961 the "Back to God Hour" could be heard practically all over the world. It was being broadcast by approximately 300 stations in the United States, 26 in Canada, 11 in Australia, 4 in Formosa, and 2 in New Zealand. In addition to this it was being aired by HCJB, Quito, Ecuador; Trans World Radio, ante Carlo, Europe; KUAM,.Agana, Guam; HLKX, Inchon, Korea; HDXO, Republic of Panama; DZAS, Manila, Philippine Islands; WIVV, Vieques, Puerto Rico; and ELWA, Monrovia, Liberia, West Africa. Mail response from foreign listeners and reports from missionaries, indicating the "Back to God Hour" program is a great aid to them in carrying on their missionary activity, would seem to warrant the conclusion that the program is receiving considerable attention in foreign lands.1 A foreign broadcast of particular interest is the one aired on station ELWA, Monrovia, Liberia, the entire program being presented in the Arab language. The powerful 50,000 watt station makes it available throughout the Near East and North and West Africa. This is the only regular "Back to God Hour" broadcast on which the voice of Peter Eldersveld is not heard. On this program, the Speaker is the Reverend Bassam Madany, a Syrian by birth who came into the Christian Reformed Church through contact with the "Back to God Hour." He began his work as Associate Minister for Foreign Broadcasts on October 3, l958-—the first time that a language other than English Was need on the "Back to God Hour." In preparing his broadcasts, Pb. Nbdany exercises one of three Options: he may translate a sermon of the Reverend Peter Eldersveld, lists of Synod 19§1 gfl the Christian Rgfgrmed Chnrgh, Supplement 13 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1961), P0 1750 ~106- making adaptations and substitutions of illustrations to meet the needs of the Arabic audience; he may re-write a sermon of Elder-Sveld's which cannot be translated adequately; or he may present a Sermon of his own composition.1 He not only does the Speaking but also furnishes the music on the Arabic broadcasts, which, in addition to preparing the regular Sunday broadcast, involves the preparation and recording of six fifteen-minute week-day programs. This "Reformation Hour"2 is one of the few protestant religious programs being broadcast daily in Arabic throughout the Mohammedan world, extending from Morocco to Iraq and from Syria to Arabia. Wiofiofiaw ,- In February, 1952, the Committee began the publication of its W, a four—page pamphlet (letterhead size) which is sent three times a year to all persons on the "Back to God Hour" and denominational mailing lists.3 The purpose of the will], is better to acquaint the radio audience, as well as the members of the denomination, with the purpose, activities, and goals of the "Back to God Hour.” Each copy contains a business reply envelope which llnterview with the Reverend Bassam mow, December a, 1959. 25ince the term "Back to God" is difficult to translate into Arabic, this program is known as the ”Reformation Hour." 3For some years prior to this, the Committee had sensed the need for some type of radio bulletin. Already in March and October 0f 1948 the Committee had published two editions of a ' e in the form of twelve and sixteen page leaflets. The plan for a regular bulletin, hoWever, did not materialize until 1952, when the Reverend Harold Dekker, Minister of Radio BvangeliSm, was appointed as editor. “hunt” of the "Back to God Hour" Radio Committee, February $5. 1951. Art. 11;, and April 19, 1951, Art. 9 (in the files of the Back to God Hour" office). -107- can be used for mailing a contribution, thus also Serving the func- tion of providing an additional source of revenue for the broadcast.1 Radig Rallies A means which the Committee has found to be advantageous for generating interest in its broadcast and for providing oppor~ tunity for perSOnal contact between the radio minister and his audience has been that of the "Back to God Hour“ Radio Rally, the firSt of which was held in October, 1948. That year the Grand Rapids League of Men's Societies, which had been sponSOring an annual Reformation Day Service, decided to uSe this occasion as a "Back to God Hour” rally. Both the radio minister and the choir were featured at this meeting, which was held in the Civic Audi- torium in Grand Rapids, Ffichigan. To all indications this rally was successful, for some 6,000 persons crowded into this hall, hundreds had to be turned away, and an offering of nearly $5,000 was received.2 This meeting was the beginning of a chain reaction--groups in other parts of the country, thereafter, requesting similar rallies, which, in turn, led to the making of arrangements for an Eastern tour by the radio minister and the choir for the folloWing Spring. Since that time, tours, made in some area of the United States or Canada during the College spring vacation, have become a tradition for the choir, With either the radio minister or some other 1During 1956 a total of $108,050.45 was received from this Source. See Ffinutes of the Radio Committee, May 27, 1957, Art. 8 (in the files of the "Back to God Hour" office). ZAgts 9r Syggd 19u9 g: the Christian Rorogmod Church, supple- ment 20 (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1949), p. 212. ~108- representative of the "Back to God Hour“ accompanying them as the speaker.1 In addition to this, Eldersveld speaks throughout the year at many other radio rallies, held in various parts of the country at which the choir can not be present.2 The reSponse to these rallies by the members of the denomina- tion, as Well as by those listeners not affiliated with the Christian Reformed ChurCh, has pleased the Radio Committee. Repeatedly the auditoriums.and churches housing the rallies have been filled to capacity. The Committee considers these meetings valuable in that, in addition to giving the listeners an opportunity to hear and to meet the radio minister in person, they enable the mem- ; bers of the denomination and the radio listeners in a given area : to become acquainted with one another. Reports concerning the audiences attending the rallies indicate that, in some instances, fifty per cent of the audience has been composad of radio listeners not affiliated with the Christian Reformed Church.3 1An indication of the attraction of Peter Eldersveld as a speaker is evidenced by the decrease in the attendance at the rallies held during the fall of 1955, when Eldersveld was unable to speak because of the heart attack which he had suffered in September. 509 Minutes of the Radio Committee, December 1. 1955, Art- 5 (in the files of the "Back to God Hour" office). Since his heart attack necessitated the curtailment of Some of his activities, Eldersveld has been unable to accompany the choir on its spring tours since that time 0 2For example, during 1949, in addition to accompanying the Choir on its spring tour to Ohio, New York, New Jersey, and Massa- chusetts, Mr. Elder5veld conducted rallies in Lynden and Oak Harbor, Washington; Berkeley, Ripon, and Norwalk, California; New Holland, South Dakota; Willmar, Minnesota; Grand Rapids and IMSkegon, Michi— gin; Patterson and Passaic, New Jersey; and West Sayville, New York. 3 ‘s a e C,Supp1ement NO- 15 (Grand Rapids, Iflchigan: Chr. Ref. Pub. House, 1950), p. 226. 3Minutes of the Radio Committee, April 8, 19u9, Art. 8, and April 2%, 1952, Art. 8 (in the files of the "Back to God Hour" -109. _:§§gg to God Hour" Literature Service The "Back to God Hour" goes beyond being only a witness to the Truth. It attempts to establish contact with the listeners in one of two ways. Whenever possible, it attempts to make perSOnal contact with the listeners through the Radio Rallies and the follow-up program. (This latter aSpect will be treated in greater detail when the "Back to God Hour” broadcast is evaluated in a later chapter.) To minister to the spiritual needs of the thousands who cannot be contacted personally, it sends copies of the radio messages and IhQ_Eémilx;AlI§2, correSponds with those who seek spiritual i guidance, and provides Bible study courses and doctrinal pamphlets for those who are interested. This literature service may be considered an extenSion of the "Back to God Hour." It is an attempt on the part of the radio minister and Committee to supply materials for the Spiritual needs of the audience beyond that which can be provided by the sermons. Ibo Eanfigy Altar, a booklet of daily scripture readings, meditations, and prayers edited by Eldersveld, had its inception in January, 1950. It was offered free over the "Back to God Hour" broadcaSt, and within the space of a few months, h0,000 people had requested that this monthly booklet be sent to them.1 Currently it is mailed regularly to 147,000 fandlies, 92 per cent of which are not affiliated with the Christian Reformed Church. It has been office), and ”Report on Our Rall.ies,” Rg_ig_£mll_tin oi the Back IQJiXLJLfl:, Vol. III, No. 1 (February, l95fl), p. 2. 1W Vol. III (Antwan. 1951‘), p. 6. ~110- the means of reStoring or beginning family worship in many homeS. Family filters have been translated into the Arabic, Japanese, and Sinhalese lagnuages and have been printed in Braille. “Back to God Hour“ Television Series When television first became popular, there was a universal concern throughout the broadcasting world that radio was going to lose a large share of its audience. The "Back to God Hour" broadcast was also affected by this fear. Pressures, exerted from within and without the Christian Reformed Church to begin televising the "Back to God Hour," resulted in the Synod of 1952 authorizing the Radio Committee to experiment with a fifteen-minute telecast. Interested individuals offered funds for experimental purposos, and station WGN—TV granted the 1'Back to God Hour“ three weeks of free time on its regular thirty-minute Sunday evening telecast, "Faith of Our Fathers." In conducting its television experiments, the Radio Committee decided to use two different formats. To meet the established pattern of the "Faith of Our Fathers” program, it was necessary for a local church to act as sponsor. The First Christian Reformed Church of Englewood and its pastor, the Reverend William Kok, were invited to serve in this capacity. The choir of this church provided the Special music, the Reverend William Kok handled the first part of the Service, and the Reverend Peter Eldersveld delivered the message. The large studio was filled to capacity, by far the largest studio audience the program had enjoyed to that date. The format of this telecast was that of a formal worship service. -111- In New York City, the series ran for four weeks, thirty minutes each, on station NOR-TV. Whereas in the Chicago telecast Mr. Elder5veld Spoke from a pulpit, in New York he Spoke more informally from a study. Since it was impossible for the regular radio choir to be present, the music was furnished by a Special choir organized under the direction of Mr. John Nflller of Midland Park, New Jersey. The actual format used in these telecasts was that of the radio broadcast. The mail reSponse to these two experimental telecasts was very encouraging. For example, a professor teaching audio-visual education at a large eastern seminary wrote: This is one of the best religious programs I have watched and listened to. . . . The "Back to God Hour” program I wit- nessed today does not have to take a back seat for (here he mentions two prominent religious telecasts). . . . If you can :iinpain this quality, by all means keep this program on the Particularly noteWOrthy, from a technical standpoint, were the "commendatory statements made by television managers and technicians both in Chicago and New York."2 Since these two telecasts, however, had both been live, thiry-minute programs, the Radio Committee felt that it should also experiment with a fifteen—minute telecast on film, which could be made available to stations Willing to donate free "public service“ time for religious telecasts, as well as to stations on which time could be purchased. After much deliberation, including conSultations 1"Trial Telecasts Well Received,“ Wham War. Vol. II, No. 2 (June, 1953), p. 2. ZHarold Dekker "Television Experiment Launched," w, Lxm'III (May 15, 19533, p. 620. c‘. ‘~ -112- with television and radio executives, conferences with experts in the field of television programming, and an extensive survey of all the television stations in the country, the Radio Committee decided to produce a series of thirteen 15-minute films, featuring Mr. Elders- veld in a series of messages on the Ten Commandments in relation to the gosPel of the cross.1 On February 1, 1954, this film, entitled 'law and Love," was released to all television stations interested in carrying the program. By the close of 1956, more than 180 stations had televised this first series, with a total valuation for the free time thus i allotted to the ”Back to God Hour" estimated at well over $200,000.2 In View of the response which these telecasts engendered, three 7 Stations even requesting to repeat the series, the Synod of 1954 authorized the production of a second set of films.3 BecauSe of the illness of Mr. Elder5veld, however, the filming of this series on "The Lord's Prayer" could not be completed until the end of 1956. The reSponse to this series was likewise encouraging. During the first year it was shown in twenty different states, including Alaska, and in Canada—-on free time worth over $65,000.” 1"Reverend Eldersveld Delivers 13-week Series on Ten ComandmentS, " WW Vol. III, NO. 2 (June,,195u‘), p. 10 2"New TV Series Released," WM Hm, vol. v (winter, 1956-57), p. 2. 3W, Art. an (Grand Rapids, Michigan: Chr. Ref. Pub. House, 1954), pp- 39—40. “Of particular interest is the fact that the defense department of the federal government scheduled this series on the Anmfi Forces Redio and Television Service. The Armed Forces Network Consisting of some thirty television stations throughout the world has been set up to provide coverage for all armed forces. See . 1111.1.01‘.‘II| . .. I 1‘10 IIIJIIII 1| .-. ..IJ.| I... III... 'I.I.|Sl.|.l.ll]ll‘.ll‘.l.ll I.) -113- In Spite of what appears to have been a rather favorable reception accorded the "Back to God Hour" television series.ero Eldersveld and the Radio Committee were not convinced that they should continue to expand their use of this medium. It was the considered opinion of Mr. Eldersveld, after working with both media, that radio is a much better medium for the Spoken word. His sense of intimate contact with his listener is much greater when recording a sermon for radio than when filming it for television.1 As a whole, the Committee felt that television is primarily an enter~ tainmentflxyfilfgand, with reSpect to religion, is not as effective as radio in discharging the divine commission of the church to preach the gospel. The cost of a live telecast on a network was considered prohibitive. “In terms of the trade, the dollar cost per unit is too high, and the opportunities offered by radio broad- casting become the more attractive. . . . The potential radio audience and the unique adaptability of radio for the purpose of extending the gOSpel message indicate that our efforts should be concentrated in the field of radio at present."2 _—* .— —— 'Bervicemen Around World View TV Series Through AFRTS," Eadie Bullel' III—Wu. Vol. VI (Spring. 1958), p. 2.. 3Interview with Peter Eldersveld, July 12,1960. Perhaps apartial explanation for this phenomenon is Mr. Eldersveld' 5 Statement that "it' 5 pretty hard to project yourself realistically when‘you‘ve had to rehearse a thing for seven or eight times. There is no excuse for error on a film. By the time you've gone through a sermon so many times, it becomes stale and you lose your'vitality." 2mg :3. ' ,Supple- zlngnt No. 7 (Grand Rapids, Michigan: Chr. Ref. Pub. House 1953) pp- 7-188. ._ '. l___.;_,’___—‘fi..~—- __ , ,_,, Mani—#4 c'.g_~ . a- . ~114~ Although the Synod of 1956 approved the filming of a third televiSion series, no plans have been made for its production. The first two Series, which currently have been shown over 320 stationS, are still available.1 Apart from this, the "Back to God Hour" is inactive in the television world. It does not have a regular telecast nor does it currently have any plans for initiating one. With the "re-discovery” of radio as a major tool for mass communication—-it has become portable and is available everywhere-- it appears that the "Back to God Hour" is destined to continue as the xadiggzgige of the Christian Reformed Church. 113.935 gfi 3;;an 195; 9;: y c 's ‘a Re C , Supplement 13 (Grand Rapids, Michigan: Chr. Ref. Pub. Heuse, 1961), pp- 175-176. CHAPTER III THEOLOGICAL AND PHILOSOPHICAL IDEAS OF PETER.ELDERSVELD History of the Christian Reformed Church To gain an understanding and appreciation of the philosophical and theological ideas and concepts of Peter Eldersveld, one must know something about the doctrinal beliefs and history of the i Christian Reformed Church. The church which nurtured Eldersveld, ; and which he officially represents on the air, has played an influential role in molding his ideas and beliefs. The Christian Reformed Church was born of two secessions Within the Space of twenty—three years. The first came in 1834 in the Netherlands, when certain ministers and their congregations became convinced that the State Church had departed from the Reformed standards. Members of the seceding group emigrated to the United States in 18b6, settled in Nfichigan in l8h7, and joined the Dutch Reformed Church in 1950. A minority, however, found this union not to their liking and dissolved their connections with the larger ecclesiastical body in 1857. This small group then constituted the Christian Reformed Church in America. The beginning was small-~five churches, 750 people, and at first only one minister, whose only means of transportation was an.ox cart. Today, however, the Christian Reformed Church in America reaches from Nova Scotia to California and from Alaska to Florida. -115- ¢-\‘ _ -. .. -116— Though it began as a church of Dutch settlers, it now embraces members from many and varied backgrounds. Currently 250,052 members, in 572 churches scattered throughout the United States and Canada, comprise the Christian Reformed denomination.l In addition to the ecumenical creeds--The Apostles', Nicene, and Athanasian--the Christian Reformed Church embraces three confession- al standards which are products of the Reformation: the "Belgic Confession," written by Guido de Bres in 1561, the "Heidelberg Cate— chism" of Zacharias Ursinus and CaSpar Olevianus, written in 1563, and the "Canons of the Synod of Dordrecht" (now called the ”Canons of / Dordt") which were formulated in 1518-1619. The orthodoxy of the i Church is regulated by the Bible, as interpreted by these three historic Reformed Confessional Standards. Consequently, he Church is concerned with keeping its constituents loyal and faithful to these doctrinal standards. To this end, it requires every minister, professor of the Christian Reformed Church, elder, and deacon in the denomination to sign the "Formula of Subscription," adopted by the Synod of Dordrecht. In subscribing to this "Formula," the signatory declares that he believes and is persuaded that "all the articles and points of doctrine, contained in the 'Confession" and 'Catechism" of the Reformed Churches, together with the explanation of some POints of the aforesaid doctrine, made by the National Synod of Dordrecht, 1618~1619, do fully agree with the Word of God.2 .— 1 ea 2 e 's ‘a Re e C (Grand Rapids, Michigan: Christian Ref. Pub. House, 1962), p. 71:. 2"Form of Subscription," sa 6 H al—- c ' Sta da 5 d L' f e c s 'a Ref d Ch (Grand Rapids, Michi- gan: Pub. Com. of the Chr. Ref. Church, l93U), p. 70. -117. Furthermore, this declaration involves the promise "diligent- 1y to teach and faithfully to defend the aforesaid doctrine, without either directly or indirectly contradicting the same by our public preaching or writing."1 Although provision has been made for formal change of the creeds through Specified channels,2 it seems reasonable to accept the veracity of the statement that "this is an iron-clad rule of subscription to the doctrinal standards."3 Throughout its history the Christian Reformed Church has been active in maintaining and defending its conServative and orthodox theological position. Perhaps this accounts for the statement that the "Back to God Hour" program "has more of an apologetic tone than the usual evangelistic broadcast."u As the radio veice of the Christian Reformed Church, it is Eldersveld’s responsibility to reflect the basic theological tenets of his denomination, which are rooted in historic Christianity, and to indicate their relevancy for the world today. Illustrative of this fact are these remarks of Mr. Eldersveld. We stand exactly where our fathers stood 100 years ago. With the same faith in the same God, believing the same Bible and the same GoSpel. Lest we get lost in the confusion of unfaith— ful modern churches, we must arise and publish this fact, a most 111m. 2.1. L. Schaver, e P ' e c 5, Vol. II (Chi— cago: Church Polity Press, 19h7), pp. 46 & 57. —-a '5 Baker Book House, 19h9), p. 64. 3J. Kromminga, C mm (Grand Rapids, Michigan: fihd, p.M% flwtmeflgfiLaswwhwemwm to the defense of historic Christianity, since the doctrines of the Christian Reformed Church are in accord with the fundamental teach- 1ngs Ofl lvuther, Calvin, St. Augustine, the Apostles, and Jesus Christ. -118— amazing fact in the contemporary scene: a church of signifi- cant size that has not sold its birthright; that still stands With unity and without apology for the Reformed faith of our fathers; that still embraces the whole Mord of God, in his Book and in his Son; that still holds dear those great Calvinistic creeds which come out of the very heart and soul of the Pro- testant Reformation; that still is not divided between truth and error, between prophets and false prophets, between his- toric Christianity and modern hereSy. I say, we must publish that fact; and not onl for the sake of our church but alSo for the sake of our World. The Sovereignty of god Being a Calvinist, Eldersveld places much emphasis in his preaching upon the sovereignty of God.2 This is a doctrine which is considered to be the fundamental principle of Calvinism, for the God—concept is basic to a Calvinist's whole outlook upon the world and is the controlling principle of his thinking.3 It 15 not an anthropological, or a soteriological, or an ecclesiological, but decidedly a theological principle which dominates Calv1niSm. A Ly. Glance at the Calvinistic Confessions verifies this conclu51on. 1P. H. Eldersveld, “This Me Believe," an address delivered on the occasion of the centennial celebration of the Christian Re- formed Church in 1957 (in the files of the "Back to God Hour" office), p. 2. 2Although the system of thought known as Calvinism owes much to the organizing and Systematizing talent of John Calvin, the Reformed Churches have always looked upon him rather as the chief exponent than as the creato: of their doctrinal system. The organ— iZing and controlling principle of Calvinism had already been graSped by Saint Augustine (354-430), and, even long before this, it xzas the controlling thought of Saint Paul in the Epistle to the Romans and of Isaiah in his prophecy. See Benjamin B. Jarfield, 'calvinism," er‘: . Mew * 1 a Re 8 Ymiud, e 3. M. Jackson, Vol.. II (New York: Funk &‘ hgnalls Co., 1908), p. 359 - 3H. H. Meeter, e F d we F” 0' “es Calv' 's (Grand Rapids, Michigan: N. 3. Eenlmans Pub. Co., 1930), pp. h3-hh. c makes no difference whether one consults the “Catechism of Geneva" of l5h5, or the "Scottish ConfeSSion of Faith“ of 15 0, or ______ -119- In the opening words of his Institutes of the Chzjstian flgligign, John Calvin States: - .5 =:—-‘ .1 _ '..;~‘~.A True and substantial wisdom principally consists of two parts, the knowledge of God, and the knowledge of ourselves. But, while these two branches of knowledge are so intimately connected, which of them Precedes and produces the other, is ‘J not easy to discover. For, in the first place, no man can take a survey of himself but he must immediately turn to the contemplation of God, in whom he "lives and moves," since it is evident that the talents which we possess are not from ourselves, and that our very eXiStence is nothing but a SubSistence in God alone. In his second 'Catechism" of 1541, Calvin sums up his philoso- knoW God. It makes no difference whether one examines the commen- phy of life by stating that the principal end of human life is to i F taries, or the Sermons, or the treatises of John Calvin, one finds everywhere the controlling thought of God in the foreground. God is the master thought of Calvin's world—andvlife view. Thus Benjamin Narfield says : The Calvinist is the man who sees God behind all phenomena and in all that occurs recognizes the hand of God, working out his will; who makes the attitude of the soul to God in prayer its permanent attitude in all its life—activities; and who casts himself on the grace of God alone, excluding every trace of dependence on self from the whole work of his salvation.2 the 'Catechism of Embden" of 1554, or the "Hungarian Catechism" of 1562, or the "Theses of Zwingli" defended in 1523, they all agree With the ‘Shorter Westminster Catechism" of 1647 where, in anSwer to the question, that is the chief end of man?” one reads: "Man's chief end is to glorify God and to enjoy him forever." I 's ‘a Re ' ‘ , translated lJ. Calvin, ' as from the Latin and collated with the author's last edition in French hy John Allen, Vol. I, Bk. I, Chap. I (Philadelphia: Presbyterian Board Of Chr. EduCe, 1936), p. LL70 . 23. B. Narfield, ' as A e 'a a C ' 's “filladelphia: Presbyterian Board of Pub., 1909). Pp. 23-24. _——-—-——— -120— It is in this religious tradition-~with its great emphasis upon the sovereignty of God——that we find Peter Eldersveld preaching today. The very title selected for its radio braodcast, "Back to God," is an indication of the theological emphasis of the Christian Reformed Church. This church holds that ”God is supreme in every part of life-—in nature and in grace, in family and church, in govern- ment and business, in education and world affairs. . . . The sovereign God and his whole inspired Word--in this we believe. This is the faith we wish to share."1 Eldersveld's appreciation of the doctrine of the sovereignty of God is revealed in his sermon entitled, ”Fate or Faith," which was delivered in commemoration of the 450th anniversary of the birth of John Calvin. This sermon consists of a discussion of the question whether fate or God determines life and death. It is Eldersveld's contention that the secret of John Calvin's tremendous contribution to the cause of the historic Christian faith was his complete surrender to the absolute sovereignty of almighty God. That was the fundamental of all fundamentals for him. And it gave him a power which made him the master theologian of the Protestant Reformation, one of the greatest minds God has ever given to the church and to the world. His influence has touched all areas of life for good. We are still reaping the fruits of his work. The whole free World is indebted to him. 0 I 0 He had a clear vision of his sovereign God, and it moved him to dedicate hiMSelf to the simple proposition that true faith in God is the victory that overcomes the world. l ‘s s S , a pamphlet published by the Christian RSformed Church on the occasion of its centennial (Chicago: The Back to God Hour, 1957), p- 7. 2P. H. Eldersveld, "Fate or Faith," BéQiQ_§QIan§ (Chicago: The Back to God Hour, Jan., 1959), P- 37- _;;.‘1. ‘A‘T‘EE'J ~121— The Place of the Bible in Eldersveld's Philgggpfiz The Bible is viewed by Eldersveld as the inSpired and infalli- ble Nord of God, the source of authority for faith and conduct. Since it is God's Special Revelation, whose truths must be proclaimed to all mankind, the ministry of the gospel becomes a solemn and responsible task. Eldersveld believes that the man who desires to enter the Christian pulpit should be one who has a message which is Biblically orientated. "Any preacher who comes with his own ideas, un—derived from the Nord of God and in conflict with it, is no more than a huckster of humanism, hawking the wares of worldly wisdom. When the Bible is no longer the Special revelation of God to him, he has robbed himself and his hearers of the only satisfying message which the pulpit can bring."1 According to Eldersveld, the primary purpose of the Bible is the revelation of the way of salvation from sin. It tells~ the whole wonderful story of God's love and grace in Jesus Christ, his only begotten Son—-how he planned the redemption of this world, and how he is carrying out that plan; how he made atonement for human sin vicariously on the cross, and how he forgives the sinner who puts his trust in that cross; how he conquered death and hell, and how he gives life and heaven instead; how he established his church, and how he preserves it; how he began the course of history, and how he governs it to do his will; how he created the cosmos for his glory, and how he is re-creating it for that same purpose. Eldersveld believes that it is the reSponsibility of the minister of the gOSpel to preach the message contained in the Scrip- tures, maintaining that any minister who excludes the Christ of IF. H. Eldersveld, Jisiiauisiiin_2nipii (Chicago: The Back to God Hour, April 7, 1957), p- 4- : 2P. H. Eldersveld, gkfi': flag BQQKS (Chicago: The Back to God Hour, November 17. 1957), p. 8° r.»— ~122— historic Biblical Christianity from his preaching, in reality, contradicts his profession. In one of his lectures, delivered at an Institute on Preaching, he gives this additional evidence for the conclusion that his philosophy, as Well as his preaching, is Biblically orientated: If the preacher does not believe in his own heart that the Bible is fact, he will most certainly present it as though it were fiction. And then he cannot preach with divine authority, as Jesus did. He will sound like the scribes. And that kind of preaching will never move the souls of men to seek the grace of God at Calvary's cross. . . . It will not be the power of God unto salvation for lost sinners and a lost World. It may be a sucCess in the sight of man, but not in the sight of God. ’For it will be at best the Noni of man, not the word of God.1 The CrOSSo-the Heart of the Gospel The cross occupies a very prominent position in the preaching of Eldersveld. In fact, he considers it as the heart of the gospel, apart from which there is no salvation for sinners.2 In his view, it is the task and function of the church to proclaim Jesus Christ as the savior of the world, for it is only through faith in the incarnate, crucified, and risen Christ that man can be reconciled to God. The cross "is the power of God unto salvation to all those Who believe in it,"3 for it was here that Christ made atonement for human sin. Thus the purpose of Biblical preaching is to enable men 1P. H. Eldersveld, ‘Christ in the Pulpit," a Series of three lectures delivered at the InStitute on Preaching, Evangelical lutheran Theological Seminary, Capital University, Columbus, Ohio, October, 1959 (in the files of the "Back to God Hour" office), p.8. 2?. H. Eldersveld, e c 1 e c 5 (Chicago: The Back to God Hour, Feb. 24, 1957), p- 7- 3? H. Eldersveld, Ihe Crgss Q; ghrjs; (Chicago: The Back to God Hour, March 2, 1958), 9. 9- "‘»; -~ v viii... 11.“ ‘II .I -123- "l to "hear the voice of God calling them to the cross of his son. In his sermon, e C c i C 55, Elder5veld refers to a ninety-minute television program which recently had been shown on a national network on a Sunday afternoon. The intent of the program was to present a typical cross—section of American churches and their activities. Although Eldersveld was pleased with the many good things with Which the church was credited on this telecast, he was disappointed in the omission of any reference to the cross of Christ-~the heart of the 305pe1.2 It is Eldersveld's conviction that man cannot save himself but receives salvation as a gift from God through faith in Jesus Christ. When Christ preached to men, he did not tell them that 'ihey were basically good and that all they needed was moral reform V ans ethical varnish. He told them they were basically bad, and that they had to be reborn by the Spirit anfi the blood of his atoning grace. He said they hai to repent of their sin and beg for God's pardon, that they had no merit of their own but Were altogether dependent upon divine mercy."3 This is why Elder5veld feels it is incumbent upon a minister to preach the gOSpel of salvation in Jesus Christ—-to make known this point of reconciliation between God and his world.“ 1?. H. Eldersveld, ‘ s ' he F 0' (Chicago: The Back to God Hour, Nov. 15, 1959), p. 29. 2P. H. Eldersveld, Ibe_§hurgh_gi_th§_gxg§§ (Chicago: The Back to God Hour, Feb. 2a, 1957), pp. 6—7. 3?. H. Eldersveld, ’Christ in the Pulpit," lectures delivered at Capital University, October, 1959 (in the files of the "Back to God Hour" office), p. 6. 4Interview with the Reverend Peter Eldersveld, June 10, 1960. ~12b~ Distinctive Doctrines of Calvinism During the summer of 1959, Eldersveld preached a series of three sermons of the ”Fundamentals of the Faith" in commemoration of the h50th anniversary of the birth of John Calvin, the 400th anni- versary of the final edition of his great theological classic, IngtiLnLes_gI;jbg_§hri§tian_figligign, and the 400th anniversary of his founding of Geneva University. In this series of sermons, Eldersveld discusses the great fundamentals of the Christian faith as interpreted by John Calvin: total depravity, unconditional elec- tion, limited atonement, irresistible grace, and perseverance of the saints. It is the opinion of Eldersveld that John Calvin set forth systematically the basic principles of the Christian faith ani that the most competent judges——even those who have disagreed with Calvin—— "do not hesitate to say that his famous theological classic, , establishes him as the greatest theologican of the Reformation, and even of the whole history of the Christian church since the Apostle Paul."1 Eldersveld's theological beliefs, as we shall observe in the following paragraphs, are in conformity with the basic teachings of Calvin. In explaining the first of the five distinct doctrines of Calvinism-—the total depravity of man~—Eldersveld points out that man, by nature, is not favorably inclined toward this doctrine, which presents him as a lost sinner who is prone to evil. However, he maintains that this doctrine, which Calvin asserts is taught in the Scriptures, affirms that man is, by nature, unable to choose God 1P. H. Eldersveld, Enndamgntals Qfl the Faith (Chicago: The Back to God Hour, June-July, 1959), pp. 3-4. -125- because his whole being is affected by sin and his whole record is one of rebellion against God. Therefore, according to this teach- ing, if man is to be saved, God must choose him, since even his finest achievements and his highest virtues are tainted With sin. Alder5veld believes that this is a fact "to Which the whole Bible .i points and to which all history bears witness."1 The second great fundamental of the Christian faith, as taught by Calvin, is unconditional election, the belief that God predestinated those whom he would save. This doctrine of election or predestination, Which Eldersveld maintains is the logical conse- I quence of the principle of the sovereignty of God, is a formulation of the belief that, already in eternity, God elected from the human race, which was to he created, some unto eternal life and passed by, and thus virtually rejected, the others. In doing this, the Calvinist says, God was guided by nothing but his own good pleasure, his sovereign, free will. According to Eldersveld, unconditional election is also logically related to total depravity, for if man is the slave of sin, depraved by nature, always in rebellion against God, it must necessarily follow that salvation cannot begin with man, but must originate with God.2 God must seek man because man will not seek llhid., p. 7. Elder5veld offers the following as part of the Biblical evidence for this doctrine: "In Psalm in we read: 'The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside, they are all together become filthy, there is none that doeth good, no, not one.’ And in Ephesians 2:1 we are told that man by nature is 'dead in trespasses and sins.'" See Ibid., p. 5. 2This doctrine of predestination is based on Biblical passages such as Ephesians 1:4 ,5: "According as He hath chosen us 1:1 Him [Christ] before the foundation of the World . . . having . ’. 1.!.Alfl|.ufl\4lll * . ...l‘l Ii l' b. . ‘llysLsI Ii. , —126— God. Since the initiative is always with God, and never with man, all human action is then man's response to the active prompting of the living God. "God does the choosing, and those whom he chooses are then given the grace to choose him."1 The Calvinistic doctrine of predestination is not to be identified with philosophic determinism or Mohammedan fatalism. Fate is an impersonal, cold, hard, relentless force; but the God of the Calvinist is a personal being with love as his very essence. While fatalism leaves no room for the freedom of the human will, Calvinism teaches that although the will of man is not altogether free, controlled as it is by the heart, which in the case of the unregenerated is evil, so that he cannot will Spiritual good, yet it is free to the extent that no outside force compels it. In other words, the Calvinist believes that the man whose heart has been regenerated is enabled to choose to serve God, whereas the unregenerate man, following the dictates of his heart, chooses not to serve God. According to this doctrine, God foreordained not only a certain end, but also the means by which this end would be reached. That is, God determined not merely that a certain individual would inherit eternal life, but that he would get this through choosing to serve God, by an act of personal and conscious faith in Christ. Thus, for the Calvinist, the ground of election lies in God, and the fruit of election is faith. predestinatcd us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." Eldersveld States that the doctrine of unconditional election is 'hwntioned by name no less than #8 times in the Bible." See Ibid., p. 8. 111m. , p. 9. I _ \I \ -127- The third fundamental of the Christian faith discuSSed by Eldersveld in this series of sermons is called limited atonement, a doctrine which means that the atonement of Christ on the cross was definitely limited to God's elect people in all generations. In other words, God not only chose the people who were to be saved, but He provided a salvation which was intended and designed specifical- ly for them. According to the Calvinist, those whom God predestinated, He calls to himself~—not merely by a general proclamation of the gospel which goes out into all the world, but by applying that gOSpel directly to their hearts, so that they accept it in true faith. Eldersveld maintains Jesus made it clear that there are just two kinds of people in this world, as God sees them: the saved and the lost-~or, to use His metaphor, the "sheep“ and the "goats." It is the essence of this doctrine that Christ, the good shepherd, gave His life for His 'sheep." This interpretation, Eldersveld argues, is confirmed by the prayer offered by Christ, on the eve of His crucifixion, in which He revealed His own conception of the scepe of His atoning sacrifice in these words: Father, the hour is come; glorify thy Son, that thy Son may also glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. . . . I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. . . . Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. ElderSveld believes that salvation is a gift of God, in every sense of the term. He knew in advance those who were to receive it; and then he went out and bought it for them--at the high cost of Jesus' lSt. John 17:1—2; 9-11. 4’—-——-—-———""""" """"""""""""""""""""""""IIIIIIIIII -128— blood; and So he presents it personally to those for whom he bought it. And they then receive it as a gift. . . . And not one sinner for whom be shed that blood will be lost. Those whom God has predestinated, every one of them, will be called, and justified, and glorified, because Christ has died on the cross to save them. It is Eldersveld's conviction that irresistible grace, the fourth fundamental of Calvinism, proceeds logically from the first three, for, he argues, if, out of human depravity, God chose his people and provided atonement for them, then they cannot resist his grace. This doctrine is the belief that the pOWer of God unto salva— tion is greater than all the powers of man to resist it, and men are thus constrained and compelled to receive salvation by the power of God's grace, even though their sinful hearts naturally rebel against it. His will conquers theirs. This saving power of God, according to the Calvinist, is not an external force which crushes man, but is rather a force which works from Within a man, the ultimate purpose of this power being not the destruction of man, but rather the creation of a new man in Christ. Eldersveld believes that God's power of salvation is 1?. H. Eldersveld, F a e a 5 he Pam (Chicago: The Back to God Hour, June-July, 1959), pp. 15-16. It is of interest to observe how Elder5veld attempts to harmonize such statements in the Bible as “whosoever will Hwy come," "whosoever believeth shall have everlasting life," and 'whosoever calleth upon the name of the Lord shall be saved" With the doctrine of limited atonement. He maintains that such statements ‘Ho not in any way contradict what it She Bibloj says about this doctrine of limited atonement of Christ. Rather, they confirm it. WhoSoever wi11—-yes, but only those whom God has chosen are given the will to come and believe and be saved. He not only has the gift for them, but he gives them the grace to receive it. That's the way he finds them and draws them out of the whole human race-~by saying to the world: 'Whosoever will may come.' It is like a huge divine magnet: it draws only those who have been magnetized, those for whom Jesus died. It is like a shaft of light inadiamond mine: it makes only the diamonds sparkle." See ibid. -129- the power of love. As evidence for this position he refers to Jeremiah 31:3, where God says to his people, "I have loved thee with an everlasting love; therefore with loving—kindness have I drawn thee." Thus God 'floes not prong; men into his kingdom, but he compels them. He does not overpower them With sheer force, but he overWhelms them With sheer love."1 The efficacy of this doctrine is often challenged, in view of the fact that there are millions of people who have rejected the offer of salvation. In answer to this objection, Eldersveld states that men who reject salvation do so only because God lets them have their own way. They cannot reject it when his will takes possession of theirs. They cannot frustrate him when he brings the power of his love to bear upon their stubborn hearts. ThOSe whom he has chosen to be saved cannot resist him. Eventually, if not immediately, they surrender to him. It may seem strange to us that he will permit anyone to Spurn his love. Why doesn't he compel everyone to receive it? That is indeed a profound mystery. But an even greater one is that he compels anyone to receive it. Sinners like us cannot expect nor claim salvation. God would be altogether just if he permitted all of us to go our sinful way to everlasting punishment. He is under no obligation to show us any favor. The fact that he actually comes to so many of us with his mercy, and compels us to be saved, against our will, is by far the most profound mystery of them all.2 The climax of these distinctive doctrines of Calvinism is According to Eldersveld, salvation -_'. :a‘ _- '- .. -.a. .V— fi‘fau.;:—'—— N' g. the perseverance of the saints. is from beginning to end the work of God, who did not sacrifice his son cu] the cross just to convert sinners but to give them everlasting life. He goes all the way in providing eternal security for those whom he has chosen out of the fallen human race, which means that Salvation is "for Sure and forever. Once a man is really converted, IM" p0 18' 2&0, p. 19. -130- he can never be lost."1 Eldersveld does not mean, however, that Christians are simply passive in the matter of salvation. He does not believe that God keeps them in some mysterious manner, without their own participation, or that they are robots, manipulated by some divine mechanism. On the contrary, they are kept by God through faith. And faith without works is dead. That's why we call this doctrine the perseverance of the saints. They do the persevering, by the grace of God. God puts the power of faith into their hands, and then they exercise it unto salvation. The power comes from him. The exercise of it comes from them. They can't ever lose the power--God will see to that. But they can abuse it.2 In Summarizing the doctrine of the perseverance of the saints, Eldersveld states: These whom God has predestinated and called and justified will certainly be glorified-—there is no doubt about that. For they have been given the grace to persevere unto the end, no matter how often they falter and fail. God always lifts them up again and puts them back on their feet. But for that very reason they should demonstrate their perseverance more significantly—— not only for their own sakes, and not only for the sake of the World in which they live, but for the glory of their God. Their lives must point to the power of his grace. They must be living witnesses of eternal security in the midst of a World which is so frightfully insecure in every way. The Calvinistic Norld and Life View Since the Calvinist considers the Godwconcept as fundamental to his whole outlook upon the world, he believes that religion relates to life in all of its departments: political, social, educational, and scientific, no less than the religious or soteriological Sphere. ¥Ibid., p. 21. In support of this doctrine, Eldersveld sub— mits the statement of Jesus recorded in St. John 10:28: 'I give them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." 2%., pp. 22-239 BMO, p. 25. _ e-,. .. _-_._w.. -_ 1.. ‘ i- wear?" .er. ‘ .v 41.0.4311- .3 j‘l -131- For him, there is no area in which man lives independently; on the contrary, every aspect of life is inevitably related to God. It is for this reason that Eldersveld feels that Christianity involves much more than the redemption of a man's Soul. It is a way of life in which the Christian's philosophy and beliefs become apparent in his home, in his education, in his science, in his work, and in his play.1 He believes the redeemed man can and must live in all relationships of life to the glory of God. In compliance with the Calvinistic principle that religion affects all spheres of life, Eldersveld believes that his preaching on the "Back to God Hour” must be relevant to the social context. His sermons must not only point the way back to God for the individu- al listener but must also assist him in living the Christian life. The message of the gOSpel of Christ must be pertinent to every field of knowledge and every Sphere of life. It muSt be projected into our culture, come to grips with its evils, and permeate its thought. We cannot save Souls and then send them back into a pagan society. We must seek the redemption of society too. This is the distinctively Christian answer to the problems of this world, motivated by our all-consuming purpose, "that God may be all in all."2 Elder-Sveld's religion is one which is not confined to a cathedral on Sunday, but which is also lived in the market place each day of the week. As the early Christians compelled the world to hear them, and as the early church, though small, became a force to be reckoned with, so today Eldersveld believes that Christians Should Speak out against modern sins, such as, "racial discrimination, the protection of gangsters in big cities, the tyranny of unionism, 1Interview with Peter Eldersveld, October 30, 1959. 2P. H. Eldersveld, Christian ngber Education (Chicago: The Back to God Hour, May 19, 1957), p- 6- industrial imperialiSm, the coddling of juvenile delinquents, -132- creeping socialism and statiSm, criminal neglect of the underprivie leged, drunkenness and vice and profanity, degrading television and radio programs, filthy books and magazines, the corruption of judges and courts, soft sentimentalism toward godless communism, the breakdovm of the home by adulterous divorce and remarriage, the religious neutralism of modern public education, the appalling inadequacy of our institutions for the poor and the aged and the mentalLy ill, and the poverty and misery of untold millions who die of hunger and disease."1 It is the conviction of Eldersveld that, by a sincere practicing of the Christian faith, one will find the solution to the social, industrial, international, and religious problems of this world.2 Relation of Church and State Eldersveld is of the opinion that civil government is not a creation of man but is ordained by God, the authority for some men to rule over others being conferred by God. Civil government serves the purpose of restraining the forces of evil and promoting good order Through government, God main- Thus and decency in human relationships. tains a measure of civic order on the stage of human history. rulers are responsible, not first of all to an electorate, but to God. 1P. H. Eldersveld, MM_ 19:: 5.31: (Chicago: The Back to God Hour, April 5, 1959), p. 8. A study of the sermons which Mr. Eldersveld has preached on the "Back to God Hour" reveals that he, at one time or another, has treated most of these subjects on his broadcast. 2P. H. Eldersveld, "This We Believe," an address delivered on the occasion of the centennial celebration of the Christian Reformed Church in 1957 (in the files of the "Back to God Hour" office), pp. L5. _~— ,- h ‘-_V._..,4,,__ -133- He believes that both the state and the church must operate in their proper Spheres. Although maintaining that "the church cannot do its work without the protection of the state, and the state cannot do its work without the influence of the church,”1 yet he contends that the church and state must be kept separate as institutions, stating that there are things which legitimately belong to Caesar, and there are things which legitimately belong to God. Eldersveld wants no tyranny of the state over the church, nor of the church over the state. Although he believes that the church and the state must be separate as institutions, he emphatically maintains that Christianity cannot be divorced from the state and that politics and religion are absolutely inseparable. Instead of being relegated to private life, religion should exert a dominant influence in public life. No nation can hope to survive if it only has a superior military machine and vast material resources and clever politi- cians and distinguished diplomats. That has never been enough to presarve any nation in history. Nor will the principles of freedom in themselves give us the strength we need. They are only the fruits of our faith. And that faith is born in the church, not in the state. Eldersveld is convinced that the mutual relationship between religion and politics and Christianity and the state is becoming increasingly important, since our nation must be morally and 1?. H. Elder5veld, W (Chicago: The Back to God Hour, June 29, 1958), p. 8. ZIhid., p. 4. In further corroboration of this view, Elders— veld, in another sermon, quotes from an editorial taken from Life magazine: “The role of Calvinist morality in the making of America is almost too big to meaSure; it had its share in every great event from Plymouth Rock to the Constitution. . . . It has been effective . . . because it gave men a vision of the glory of God." See Ennéamgntal§_gf the Fajfih (Chicago: The Back to God Hour, June-July, 1959), D. 25. W1 -':5'—..'-_-=r—‘ LE-‘N ‘ _-. .q;...- '— spiritually strong, if it is to defend itself against the demoralizing and de-spiritualizing evil of communiSm. The international tension of our times is not merely a matter of diplomatic struggles and military conflicts. Nor is its greatest fear the possibility of atomic destruction. Rather it is a battle between two radically different philosophies of life, two antithetic systems of thought, two deeply spiritual ideas which cannot be reconciled. Hence Christianity cannot be simply an interested by-stander. It is too much involved to be no more than that. It must be an active participant. And the state is fully aware of that too. It needs the church in this hour of crisis. It cannot get along without it, if it is truly a democratic state. This is a cause in which they must be mutually concerned, one that requires a concerted effort. For they are in this thing together.l Christianity and Communism During the years that Eldersveld has been a radio minister, communism has been an active force in world affairs, affecting the lives of large segments of the world's population. Since Eldersveld believes that Christianity has a message which is Significant for every age and that sermons must be relevant to the milieu or his- torical setting in which they occur, it is not surprising to find him devoting considerable attention to communism in his preaching. It appears that the world today is divided into two camps, two apparently irreconcilable systems of thought, two utterly opposite forms of government. The democratic nations, representing freedom and liberty, are pitted against the communistic nations, representing tyranny and slavery. Eldersveld believes that the issue between them is essentially a Spiritual one. Since the communist wants to get rid of a free world, he bitterly attacks the historic Christian faith, the foundation upon which freedom rests. _‘ _——_ 1?. H. Eldersveld, W. (Chicago: The Back to God Hour, June 29, 1958), p. 3. -135... We are facing a foe who threatens not only to enter our house, to rob and to enslave us, but one who seeks to undermine the very spiritual foundation upon which our house has been built. He will not be content to own the house and the people I who live there. He wants to destrqy it. And he knows that the only way he can do it is to destroy the foundation upon which a» it rests.1 in It is for this reason that, in the struggle for security and liberty, 'i Eldersveld feels it is requisite that the foundation of our freedoms be maintained. Liberty and security cannot be preserved without 5 Christianity, for our culture, founded upon the precepts of liberty, justice, and respect for the individual, is deeply rooted in Christianity. It was Jesus himself, according to Eldersveld, who laid down the principle "that nations can be free only in the measure _. ._i_.-‘~. x _ that their people are free-—free from sin, that is, through faith in the Son of God, who makes them free indeed by delivering them from their sin. Such people have the capacity for freedom, and they build the institutions of freedom, because they have the faith which , 1 is the fountain of freedom."2 i \ That faith, Eldersveld contends, must be preserved, if the free nations of the Nest are to survive. It is for this reason he believes the Christian church must actively be involved in this Struggle with communism, it being her responsibility to ”proclaim the gospel which is the source of that faith."3 Furthermore, he 1P. H. Eldersveld, "Division and Destruction," Béi__HLLiQn Q:_B§xglutign (Chicago: The Back to God Hour, June, 1951), p. 11. 2P. H. Eldersveld, W (Chicago: The Back to God Hour, February 23, 1958), p. 8. 3m., p- 5. ~136— believes the West must exert as great an effort to make the case of freedom understood by every citizen as Russia takes to make MarxiSm understood by every child passing through her schools. ”The big idea of communism is to have a world Without God—~and therefore without democracy too: without free enterprise, free elections, free institutions, free churches, and free people."1 Communism as a philosophy of life is diametrically opposed to everything repre— sented by Christianity.2 Christianitv and Race Relations It is Eldersveld's opinion that the problem of peoples of one race refusing to accept peoples of another race is not basically social but individual and personal. He believes that the Bible teaches that God is no reapecter of persons and that man must love his neighbor as himself. Furthermore, he believes that, in the para- ble of the Good Samaritan, Jesus condemned race hatred. He says that Jesus didn't say that the Jews and the Samaritans, who hated each other, simply had to get together and be integrated. But neither did he say that they should be segregated. He just told them to be good neighborS. . . . He condemned the whole horrible business of race hatred . . . and he made it plain that the -0“ “W— a“... -.-.- - ‘-—' “no. "-W-mv ‘fl.’ au— 50—— lP. H. Eldersveld, "What's the Big Idea?" Bégig_§gzmgn§ (Chicago: The Back to God Hour, November, 1957), p. #4. 2A5 evidence of this, Eldersveld points out that the communists have re—written the Ten Commandments. In his sermon, "God or Goliath," he quotes the tenth commandment of the Communist Law, which is a summary of all the others: “Remember that if thou be not a devoted atheist, thou canst not be a faithful communist nor even a firm.30viet citiZen on whom our state can rely. Atheism and communism are of one bond, and these ideals are the foundations of Soviet power.” See "God or Goliath," Badig_§grmgn§ (Chicago: The Back to God Hour, April, 1958), p. 40. ~——._ -137- only real solution for it had to be found in their own hearts.1 Eldersveld feels that the matter of real love for our neighbor is one of the biggest problems facing us in our day, whether (n: the international scene or in our own neighborhood. He believes that neither forcing people to live together, nor forcing them to live apart, is the means for eliminating racial discrimina- tion. Nhile he admits that, in the final analysis, force is the only weapon which the government possesses for dealing with this problem, he maintains that the only weapon which will really solve it is possessed by the church-~the gospel of Jesus Christ. ”The Christian church is certainly not on the side of discrimination, but it declares that real neighborhood must begin in the heart—— in yours and in mine. And it says that only the gospel of Jesus Christ can make us real neighbors at heart."2 Although Eldersveld condemns all the evils of segregation and all violation of just laws designed to correct those evils, he feels that this problem cannot be solved with weapons of war. He believes it is only the gOSpel of true neighborhood Which can resolve this evil: We know from.bitter experience that WU cannot accomplish real neighborhood any other way, certainly not by force. We can make children sit together in the same classroom, and study together, and play together, but that in itself will never make them real neighbors. Ne can mix the races and make them live next door to each other, but unless we change their hearts, they will never build a real neighborhood. do can bring the nations of the earth so cloSe together that they are constantly rubbing elbows, even in a United Nations Assembly, but we cannot establish a real 1P. H. Eldersveld, ”who Are Your Neighbors?" Béiig_§g£mgn§ (Chicago: The Back to God Hour, November, 1958), p. 19. 2Ibid., p. 21. 1.. {ill Anal .4! -138- one-world neighborhood as long as they have invisible iron curtains and color lines in their souls. In the final analysis, he maintains, if a man does not truly love God, he can not really love his neighbor. ThuS, he concludes, the 3' only real and complete solution for segregation among men is inte- gration with God. The Essence of Christianity Eldersveld believes that the doctrines of the Calvinistic or Reformed interpretation of the Scriptures should not obscure the '.—--‘ _ ' fact that religion, in essence, is a personal matter. "Nhat think ye of the Christ?" is a question, he says, which must be faced and answered by each man. ”The question of personal salvation, of getting right With God through faith in Jesus Christ, is the primary "2 Furthemore, he maintains question for all of us as individuals. that each man who desires to be a Christian must reSpond to God's grace in Christ and must personally accept Christ as his savior. He contends that being a Christian involves a commitment of Willingness and readiness to dedicate one's life to the advancement of the Kingdom of Jesus Christ. Eldersveld maintains that no man can find real contentment apart from God. This is predicated on his belief that man was nmde by God to be like him and to live with him. He believes that man and God are altogether unique in this world and that since God made man for himself and for his own personal fellowship, man is never going __ 1m., pp. 21‘220 2P. H. Eldersveld, Make Up 1.13M (Chicago: The Back to God Hour, April 20, 1959), po 3- I A I‘la'v 1‘ ll I... tllvl. lcfttl-C‘G‘il. ———---r‘!!!'e,,C1!!!!I!lIlF!!!II¥F¥TT7‘TTf_*—TT*—————————‘—‘—““"IIIIII -139- to be happy without God .1 In view of this, it is understandable why Eldersveld finds the theory of man's evolving from the ape diametrically opposed to historic Christianity.2 He maintains that the theory of evolution, "t \ \ ‘ in this sense, is an explanation of the world and everything within it-—Without God; whereas historic Christianity is based on the belief that the origin and purpose of man and the universe can only fully be understood in the lightCVTthe Word of God and in relation to God. According to the evolutionist, man can be his own savior; but according to historic Christianity, there is no salvation for - . -- '.--¢-- . , - man apart from God. Eldersveld contends-that the man who has made a personal commitment to Christ should not withdraw from this world. Neither should his religion be put in a pigeon-hole, where he can conveniently refer to it when there is nothing else on his mind, or when it might come in handy as a last resort for life's emergencies.3 Because Eldersveld believes that the Christian has a life to live and a task to perform in this world, he preaches on such themes as, divorce, juvenile delinquency, crime, race relations, emplqyereemplqyee relationships, the church and the state, communism and democracy, and war and peace. Since he feels that the social problems of our 1?. H. Eldersveld, "What Do You want?" Bédig_§grmgn§,(0hicago: The Back to God Hour, September, 1960), p. 40. 2P. H. Eldersveld, "This we Believe," an address delivered on the occasion of the centennial celebration of the Christian Re- formed Church in 1957 (in the files of the "Back to God Hour" office), pp. 6'8. 3P. H. Eldersveld, "Evangelism," a lecture delivered at the Institute of Preaching, Evangelical Lutheran Theological Seminary, Capital University, Columbus, Ohio, October, 1959 (in the files of the "Seek to God Hour" office), p. 12. . f... .s--- w_,-— ,_ -140— country are the buSiness of the Christian church, he is vitally interested in society and culture. He believes that the ChriStian has something to say about what goes on in this world and should % I :5- 'rr.. l‘ ‘;;—-".~—-- 7 let his voice be heard} He is convinced that the historic Christian faith is needed today "in a world where Mbdernism has become old and weary and worn, and where Fundamentalism has become weak and shallow and sentimental."2 It is his belief that this old faith can solve man's personal problem of how to live in a world of tension and turmoil and how to find true contentment for eternity. > “Vim”- ,o Summary of Chapter III ‘5“, 7h— The Christian Reformed Church, which Eldersveld officially - -—‘-_i represents on the air, is known for its conservative theology, its orthodoxy being regulated by the Bible, as interpreted by the three historic Reformed Confessional Standards: the ”Belgic Confession," the "Heidelberg Catechism," and the "Canons «if Dordt.” As the radio voice of the Christian Reformed Church, it is Eldersveld's responsibility to reflect the basic theological tenets of his denomina- tion and to attempt to indicate their relevancy for the world today. Since the God-concept is baSic to a Calvinist's whole outlook upon the world and is the controlling principle of his thinking, the doctrine of the sovereignty of God is considered to be the funda- mental principle of Calvinism. Being a Calvinist, Eldersveld places much emphasis upon this doctrine in his preaching, maintaining that ._A._.___ M ..~ _— s.“ ‘— wn-Fvv-I-Oho —— —— 1m 1 2P. H. Eldersveld, "What's New?" an address delivered at the Community service dedicating the new buildings of the Calvin Seminary, Rhy 2a, 1961 (in the files of the "Back to God Hour" office), po 60 I...l. .. ..I1 1. . I111..‘...AIII. .. in O .. J —141— God is supreme in every aspect of life. The very name of the broad— cast, ”Back to God," is a reflection of this theological emphasis of the Christian Reformed Church and its radio minister. m Eldersveld's philosophy is a God-centered one, being based ;fi upon the Bible as the inspired and infallible Word of God, the fi source of authority for faith and conduct. In View of this, he I believes that sermons must be Biblically orientated and must present f the gOSpel of salvation from Sin. It is for this reason that the cross—-which he considers the heart of the gospel-—occupies a very prominent position in his preaching. Eldersveld's theological beliefs are in harmony with the basic teachings of Calvinism. Since the Calvinistic world and life —A __-_ -fi. .!_._.._...,—_‘__.. view teaches that religion relates to every aSpect of life, Eldersveld maintains that Christianity is a way of life in which the Christian's philosophy and beliefs become apparent in his home, in his education, in his science, in his work, and in his play. Conse- quently, in his sermons he attempts not only to point the way back to God for the individual listener but also to assist him in living the Christian life. Although Eldersveld believes that the church and the state must be separate as institutions, he emphatically maintains that Christianity cannot be divorced from the state and that politics and religion are absolutely inseparable. He is convinced that religion Should exert a dominant influence in public life and that the mutual relationship between religion and politics and Christianity and the State is becoming increasingly important, maintaining that a nation can defend itself against the demoralizing and de—spiritualizing ~1u2~ effects of communism only if it is morally and spiritually strong. It is for this reason he believes the Christian church must be actively involved in the struggle with communism. It is Eldersveld's opinion that the matter of real love for one's neighbor is one of the biggest problems facing the world today, whether on the international scene or in one's own neighborhood. In his view, the problem of peoples of one race refusing to accept peoples of another race is not basically social but individual and personal, maintaining that man's love for his neighbor is predicated on his love for God. Thus, it is his conclusion that the only real and complete solution for segregation among men is integration with God. In the final analysis, Eldersveld believes that religion is, in essence, a personal matter. ”Jhat think ye of the Christ?” is a question, he says, which must be faced and answered by each man individually. This, however, does not mean that he believes a Christian may withdraw from this world. On the contrary, he contends that the Christian has something to say about what goes on in this World and should let his voice be heard. Because Eldersveld believes that the Christian has a life to live and a task to perform in this world, he is concerned about social problems and preaches on such themes as, divorce, juvenile delinquency, crime, race relations, employer-employee relationships, the church and the state, communism and democracy, and war and peace. It is his conviction that the Christian faith is needed today and that it can Solve not only man's Personal problem of how to live in a world of tension and turmoil but also his personal problem of how to find true contentment for eternity. CHAPTER IV CASE STUDIES OF SELECTED SERlDNS II E] . J C E m I . As stated in the Introduction to this study, one of the means or approaches being used to study Elder5veld in conjunction With the "Back to God Hour" broadcast is that of carefully investi- gating his workmanship in the light of a selected body of rhetorical theory. The purpose, therefore, of this chapter is to make such a detailed study of his craftsmanship. The plan will be briefly to set forth the essential topics of this body of classical rhetorical theory1 and to relate Elder5veld to this body of theory by means of a detailed analysis of each of five selected sermons. The analysis of each sermon will be made in the light of the classical divisions of rhetoric: DiSposition, Invention, Elocu— tion, and Delivery.2 These are the concepts with which an orator must deal and which he must master, if he is to deliver an effective speech. Consequently, they are also "the aSpects of the delivered lIn delineating this body of rhetorical theory references will be made not only to the classical rhetoricians but also to others, including such ”moderns“ as Brigance; Thonssen and Baird; Sarett and Foster; Gilman, Aly, and Reid; etc., who necessarily make extensive reference to these canons of rhetoric and who, even though they may differ in some of the materials of development, are in essential agreement with the basic principles laid down by Aristotle, Cicero, and Quintilian. ZThe fifth division, Memory, has received little attention after the time of George Campbell. Under the circumstances, since all of Elder5veld's radio sermons are read, it will not be considered in this study.| -1u3_ '4": 5‘?i§& _, .___:_;~ 1‘_~‘i Man, A ., ‘.-._~..., .F_—_——..—_-—,.— ,, . III. I‘IfIIIIIi _.—— -rr- -144— oration which the critic, viewing the finished speech as a creative product, examines and evaluates.“1 The canons of Disposition, Invention, and Elocution or Style will be considered in this chapter, % whereas the aspect of Delivery will be investigated in a following fifi chapter. Taking the canons in this order will enable us to consider first the organization of each sermon in terms of its major divisions, then the three modes of proof used in the development of the sermon, and finally the manner in which the Speaker formulates his conceptions by means of language and gives oral expression to them. -—... ,. AijéiDSLSiIiQn Disposition is that constituent of rhetoric which is con- --— ——-—-..~__ cerned with the organization of the materials of which a speech is composed. In the broad sense it deals With the emergence of a central theme, the method of arrangement of the materials, and the order in which the parts of the Speech are developed. Every Speech should possess one central theme or principal purpose, and the materials of the speech should be so selected and arranged as to clearly develop this theme. It is generally agreed that a Speech should have three commonly accepted divisions: introduction, body, and conclusion.2 lL. Thonssen & A. C. Bairl, Speech ertjcjsm (New York: The Ronald Press Co., l9b8), p. 78. 2Aristotle named four divisions of a Speech—"exordium, state- ment, proof, and peroration; Quintilian nannd five——exordium, state- ment of facts, proof, refutation, and peroration; and Cicero named six -—exordium, statement, proposition, proof, refutation, and perora- tion. The modern division of "introduction" includes what these Writers meant by "eXordium," "statement," and “proposition"; the term 'lndy" includes all that was meant by "proof” and "refutation"; and the division of "concluSion" covers what the ancients called "per“ oration." -un.——~ . -1u:_ Plato renarks that "any discourse ought to be constructed like a living creature, With its own body, as it were; it must not lack either head or feet; it must have a middle and extremities so composed as to suit each other and the whole work."1 In other words, a Speech should have a beginning, a middle, and an end. Generally speaking, the function of the introduction is to establish contact with the audience, arrest attention and arouse interest in the subject, and disclose and clarify the subject. In the body, the main ideas are clarified, amplified, and established. This involves an orderly development of the ideas and adequate support 5 for the Speaker's assertions in the form of exposition, argumenta- tion, description, and narration. The purpose of the conclusion depends somewhat upon the nature of the speech, the conclusion being used merely to round out or dismiss the thought, to summarize the essential ideas of the Speech, or to motivate the audience to action.2 In analyzing the sermons of Peter Eldersveld, we shall consider arrangement in terms of these three traditional major divisions of the Speech. Bow Invention is concerned with a Speaker's choice of material, his purpose in Speaking, his analysis of the subject, his modes of persuasion, and his adaptation to his audience. It involves the attempt on the part of the speaker, as Cicero says, to discover h lPlato, Phaedrns, trans. R. Hackforth (Cambridge: University Press, 1952), p. 128. 2For a discussion of these purposes of a conclusion see N. N. Brigance, Speech Cgmpgsjtjgn (Second 3d.; New York: Appleton- Century—Crofts, Inc., 1953), pp. 109-117. ~1h6— "what to say."1 It consists of a search for and gathering of materi- als for the speech. Baldwin refers to it as ”the investigation, analysis, and grasp of the subject matter,”2 and Thonssen and Baird consider it to be "the entire investigative undertaking, the idea of the status, and the modes of persuasion-~logical, emotional, and ethical-—in all of their complex interrelations."3 Classical rhetoricians have traditionally divided the canon of Invention into three modes of proof: logical, emotional, and ethical. According to Aristotle, the modes of persuaSion, depending upon the effect they produce in hearers, are of three kinds: "The first kind reside in the character of the Speaker; the second consist in producing a certain attitude in the hearer; the third appertain to the argument proper, in so far as it actually or seemingly demonstrates."u Since Eldersveld's sermons will be analyzed in terms of this tripartite division, it is appropriate that we consider these modes of proof in greater detail. 1. Logical Proof Logical proof is that mode of persuasion which is concerned with the establishment of reasons. It consists of the speaker's attempt to present a rational demonstration of his ideas through lCicero, De_Qratore, Trans. 3. W. Sutton & H. Rackham (Rev. Ed.; Cambridge: Harvard Univ. Press, 1948), Book I, XXXI, p. 99. 20. 8. Baldwin, Wham (New York: The Macmillan Co., 1924), p. U3. 3L.Thonssen & A. C. Baird, Speech er‘jgjsm (New York: The Ronald Press Co., l9u8), p. 79. uAristotle, Bhetgxic, trans. L. Cooper (New York: D. Appleton—Century Co., 1932), Book I, p. 8. 141.1 “111v?— argumentation. In doing this, he expounds his ideas and supports his assertions by evidence and reasoning, the fundamental con- stituents of logical proof. Evidence, according to Sarett and Foster, is "everything in the nature of facts and testimony which ought to bring or tend to bring conviction of the truth or falsity of a proposition."1 It is the raw material used to establish proof. Included in evidence are the testimony of individuals, personal experiences, statistics, illustrations and examples, and “any so-called 'factual' items which induce in the mind of the hearer or reader a state of belief—- a tendency to affirm the existence of the fact or proposition to which the evidence attaches and in support of which it is introduced."2 Anyone who hopes to convince others must realize that evidence is the chief material of logical proof. A speaker may also develop his Speech by making inferences from facts--inferences which may be reached by either inductive or deductive reasoning. In addition to inductive and deductive argu— mentS, other commonly recognized types of reasoning used by Speakers are: example, analogy, causal relation, and Sign.3 Reasoning and evidence, thus, constitute the fundamental elements of logical mefo 1L.55arettd ‘W. T. Foster, Basic Erjngjples Qf Speegb (Chicago: Hbughton lflfflin Co., 1946), p. #46. 2L. Thonssen & A. C. Baird, Speegh Criticism (New York: The Ronald Press Co., 19U8), p. 3&1. 3J. H. NbBurney & K. G. Hence, the Pnjnc cjples and file Ehgdfi Qilifléguééign (New York: Harper & Brothers, 1939), pp. 186-193. -lh8- Z. Emotional Proofl Much has been written and spoken concerning the significance and place of emotional appeal in Speech-making. Most critics today acknowledge that a good Speech makes an appeal both to the intellect and to the emotions of the listener. As John Ward put it: ". . . bare conviction is not sufficient for many persons, to excite them to action. They will acquiesce in the truth of a thing, which they cannot contradict, or will not give themselves the trouble to ex— amine; and at the same time remain unconcerned to prosecute it."2 If an audience is to be incited to action, the Speech must he not only clear, but moving. As George Campbell said, "Passion is the mover to action, reason is the guide."3 Pathetic or emotional proof includes all those materials and devices designed to put the audience in a frame of mind suitable for the reception of the Speaker's ideas. Aristotle maintained that "persuasion is effected through the audience, when they are brought 1For the purposes of this study, the term "emotional proof" is used to include both pathos (the application of certain designated tgpgi, the effect of which is to arouse the various emotions of anger, fear, guilt, shame, etc.) and motivation (efforts to win re— sponse by utilizing those "motive appeals“ or ”reaction tendencies" which lead people to desire security, sel —preservation, property, reputation, et cetera). No attempt is made to dram A Sharp distinc— tion between the two. As Irving J. lee drites: “It is more important that the critic define the argument as one which involves the notion of fame, Health, health, fear, anger, or pity, and define it ac- curately, than that he he concerned whether fame, wealth, health, are £9291 of happiness or tggoi of the emotions.r “some Conceptions of Emotional Appeal in Rhetorical 'I"«_':eory,‘7 Speech Epngcgaphs, VI (1939), P- 85. 2John Ward, A Svetem Q: Qratgzy (London: J. Hard, 1759), II, pp. 299—300. 3George Campbell, Ihe Philosophy of Bhetgrjg (New ed.; New York: Harper & Brothers, 1851), p. 101. -1ng- by the Speech into a state of emotion; for We give very different decisions under the sway of pain or joy, and liking or hatred."l For all practical purposes the audience determines the end or object :; ::4'-;~“-<_a ‘ of a speech. If he is to be effective, the speaker must adjust both himself and his ideas to the peculiar audience Conditions facing him. Thus it is imperative that the Speaker understand human a nature and behavior, recognizing that there are various motivating agents. As a part of his psychological analysis, Aristotle postulated "happiness" as the object for which all men strive. To facilitate the speaker's task of diSposing the listeners in his favor, he listed the constituent parts of happiness, through Which appropriate appeals might be directed, as being good birth, the possession of many friends, the possession of good friends, wealth, the possession of good children, a happy old age, health, beauty, strength, stature, athletic ability, fame, honor, good luck, and virtue.2 Contemporary analyses of the motivating appeals are largely derivatives of the Aristotelian classification. Thus Brigance Speaks of four fundrental human wants: protective, which includes self—preservation, personal welfare, and welfare of others; ac- quisitive, including all types of ownership; Social, which consists of a concern for reputation, leadership, fairness, and honor and duty; and senSOIy, which covers pleasure and artistic desires.3 1Aristotle, Bhetgrig, trans. 1. Cooper (New York: D. Apple— ton-Century Co., 1932), Book I, p. 9. ZM'a p° 21"“ 3d. N. Brigance, Speech Composjtjgn (Second ed.; New Yorlu Appleton—Century--Crofts, Inc., 1953), pp. 182— —l90. -150_ It is his contention that the effective argument must motivate human wants, and that arguments which merely appeal to human reason without touching the fundamental human wants will be ineffective. Arthur E. Phillips Speaks of the things that 'henkind desires" and calls the inducing agents "impelling motives." The impelling motives are "man's spiritual, intellectual, moral, and material wants.”l These basic wants are classified by him as self—preserva— tion (both in this life and the hereafter), property, power, reputation, affections, sentiments, and tastes. The relative value of the impelling motives must be left largely to the Speaker's judgment. The great essential is that he judge as accurately as possible the particular audience and select the motives that most appeal to them. It is the Speaker's task to link the truth to man's emotional nature so as to insure the most reSponsible beliefs and action consistent with human limitations. 3. Ethical Proof Ethical proof is that mode of persuasion which arises from the character of the Speaker and which, according to Aristotle, is great in the degree that the speaker by means restricted to, and emanating from, the Speech itself, makes it appear to the audience that he possesses the virtues of character, intelligence, and good will. In a larger sense, indirect ethical persuasion results from any source or method outside the Speech itself, whereby the speaker, in the eyes of the audience, enhances his reputation, 1A. E. Phillips, Effectjye Speaking (Chicago: The Newton Company, 1908), p. 48. -151- prestige, character, intelligence, and good will. In his Bhetgyjc, Aristotle states: The character [éthgs] of the speaker is a cause of persuasion when the speech is so uttered as to make him worthy of belief; for as a rule we trust men of probity more, and more quickly, about things in general, while on points outside the realm of exact knowledge, where opinion is divided, we trust them ab— solutely. This trust, however, should be created by the Speech itsslf, and not left to depend upon an antecedent impression that the Speaker is this or that kind of man. It is not true, v as some writers on the art maintain, that the probity of the speaker contributes nothing to his perSuasiveness; on the contrary, we might almost affirm that his character [ethgs] is the most potent of all the means to persuasion. Aristotle's concept of character as a powerful factor in persuasion is supported by the Roman rhotoricians, Cicero and Quintilian. Cicero remarks that ”a potent factor in success . . . is for the characters, principles, conduct and course of life, both of those who are to plead cases and of their clients, to be ap- proved. . . . Feelings are won over by a man's merit, achievements or reputable life.2 In discussing the significance of ethical proof, Quintilian says, the ethos which I have in mind and which I desiderate in an orator is commended to our approval by goodness more than aught else and is not merely calm and mild, but in most cases ingratia— ting and courteous and such as to excite pleasure and affection in our hearers, while the chief merit in its expression lies in making it seem that all that we say derives directly from the nature of the facts and persons concerned and in the revelation of the character of the orator in such a way that all may recognize it.3 lAristotle, Bhgtgzig, trans. L. Cooper (New York: D. Appleton-Century Co., 1932), Book I, 2, pp. 8:9. 2Cicero, D§_Qzatgrg, trans. E. w. Sutton & H. Rackham (Rev. ed.; Cambridge: Harvard Univ. Press, 1948), Book II, )CLIII, P- 327. 3M. F. Quintilian, WW. trans. H. E. Butler (New York: G. P. Putnam's Sons, 1921), vol. II, Book VI, 2, 13, pp. 423-4250 -152- Individuals studying communication today are in general agreement that the effectiveness of communication depends to a considerable extent upon the listener's attitude toward the speaker. W It is for this reason that "governmental agencies take great pains 2% to have their statements presented to Congress by the most acceptable .3 advocates. . . . The debater, the author of scientific articles, and the news columnist all bolster their contentions with quotations from figures with prestige."1 On the basis of recent studies, Berlo and Gully have concluded that the success of the Speaker in influencing an audience to change their attitudes toward either a proposition or the speaker himself rests to a large extent on what the audience's prior attitudes are toward him and toward his proposition. It reinforces the traditional importance of "ethos" in the Speaker, in as much as the favorableness with which he is viewed is of prime importance in securing acceptance of a substantive point of view.2 l. fi--._..... , ,_A -._.‘_:.._. .. Thus it appears that the findings of the experimental studies which have been conducted in the field of communication in recent years tend to re—affirm the contention of the classical rhetoricians that the character and perSOnality of the Speaker are significant factors in public speaking. While ethical proof is a significant aSpect of all types of Speaking, good ethos is a basic requirement for anyone planning to enter the ministry. Since a minister attempts to point the way to a better life, it is imperative that his own life reveal those qualities assaciated with good gthos. It is for this reason that 1C. I. Hovland, I. L. Janis, H. H. Kelley, Eazénagign (New Haven: Yale Univ. Press, 1953), p. 19. 2D. K. Berlo & H. E. Culley, "Some Determinants of the Effect of Oral Communication in Producing Attitude Change and Learning," We, Vol. 24, No. 1, (March, 1957), p. 18. -153- the pulpit demands a greater degree of goodness upon the part of the Speaker than do the political platform, the courtroom, and the legislative hall. The minister's life should exemplify the effects of the message which he attempts to persuade his hearers to accept-- a fact stressed early in the history of the Christian church by St. Augustine when he said, ”The man whose life is in harmony with his teaching will teach with greater effect."1 Both John Broadus and Batsell Baxter stress the significant role of the ethgs of the speaker in influencing the beliefs of an audience. After contrasting Martin Luther and John Calvin, Broadus says, "And yet, while So widely different, both of these men were gngn&_nzg§chgr§. What had they in common to make them great preachers? I answer, along with intellect they had force of charac- ter."2 After examining the principles of effective preaching as set forth in the sixty-six published volumes of the Lyman Beecher Lectures, Baxter concludes that "the most vital element in the persuasion of a congregation is the person who stands in the pulpit. In turn, the paramount qualification of the man in the pulpit is his Christian character."3 On the basis of rhetorical theory, it appears that to persuade an audience successfully a Speaker should be a good, honest, and intelligent man, a man of character exercising sound judgment. lst. Augustine, Write. Book IV. Chap. 27: W ed. R. M. Hutchins (Chicago: Encyclopaedia Britannica Inc., 1952), p. 696. 2a. A. Breadus, W (New York: Sheldon & Co., 1879), p. 119. 3B. B. Baxter, The Heart e: the Yale Lgcgmgs (New York: The Macmillan Co., l914v7), pp. 288-289. <.-;~_-.-e§4‘_—:;;._ A - :l‘sanssr— ._ «awn-P A—l—‘z’kc-r‘ r--. ‘ -154. There seems to be little reasan to doubt that the impressions which listeners form concerning a speaker constitute a vital aspect of the total Speaking situation, and that ethical proof is a significant and essential factor in persuasion. 0- fitxle Style, the third constituent of rhetoric under consideration in this chapter, is concerned with the wording of the material. It is the peculiar manner in which a man expresses his conceptions by means of language. It is the mode of expressing thought in language, eSpecially such language as exhibits the spirit and per— sonality of an artist. As Blair observes, 'Style has always some reference to an author's manner of thinking. It is a picture of the ideas which rise in his mind, and of the manner in which they rise there; . . . Style is nothing else than that sort of expreSSion which our thoughts most readily assume."1 Aristotle suggested that a good style must be clear and appropriate, clarity being a basic quality, since language which does not convey a clear meaning fails to perform the very function of language.2 The style must also be appropriate to both the Speaker and the subject. Aristotle believed that "each kind of rhetoric has its own appropriate style. The style of written prose is not the same as that of controversial speaking; nor, in the latter, is the Style of public discussion the same as that of the law-courts. lm%h3hfir.MahuflLmLflmhnflLflfljfinflLkflmfii(fin tenth ed.; London: T. Cadell & W. Davies, 1806), Vol. I, pp. 212—213. ZAristotle, Ehgtgzig, trans. L. Cooper (New York: D. Apple- ton—Century Co., 1932), Book III, 2, p. 185. sis—~53: 132‘ A i. ~l- ._aa.. ,Y—__. -155- A knowledge of both the written and the Spoken style is required."1 Brigance has pointed out some of the significant differences between written and spoken style.2 In addition to the fact that the spoken style should contain more of the personal elements of address, should have rhythm and smoothness, and should have more of what has been called "an eagerness" than is found usually in written style, it must above all have the quality of instant intelligibility. These differences grow out of the fact that one style is intended for the eye and the other for the ear. The reader may absorb at leisure; the hearer must take it onthevdng. The reader proceeds at his own pace; the hearer at the pace of the Speaker. The reader may pause to think; to re-read; to consult, if necessary, a dictionary; the hearer must ever move onward Without a pause, for, if he stops to reflect upon what has been said, the Speaker leaves him behind, and the connection is broken. In short, the difference between written and Spoken style is this: Written style must be ultimately intelligible to the reader. Spoken style must be instantly_intelligihle to the hearer.3 It appears to this writer that this distinction is a significant one which should be considered when evaluating Eldersveld's style as revealed in his radio sermons, which were originally intended for hearers-—not for readers. Unity, coherence, and emphasis are essential for any kind of discourse, whether it be spoken or written. To be more than commonplace, howaver, the speaker must go beyond the elementary principles of compoSition and must master the characteristics of an effective Speaking style: directness, simplicity, clarity, and vigor. 1mm” 12, p. 217. 2W. N. Brigance, §p§§gh_§gmpg§itign (Second ed.; New York: Appleton-Century—Crofts, Inc., 1953), pp. 200-204. 311211. , p. 200. .. ‘-_.._-.~.av~:-e. -156- Gilman, Aly, and Reid contend that "good Speaking occurs only when both the speaker and the audience recognize that they have business together. The first problem of oral style, therefore, is W to find language that will facilitate direct communication."1 This involves a frequent use of personal pronouns, the creation of a .j common feeling between speaker and audience, and a liberal use of questions. Most good speech composition is simple and unpretentious in its structure and its phrasing. Words are selected which an 1—_—....—v .- audience can understand, the short, familiar word nearly always being preferable to the difficult involved phrase. The words selected should correctly and clearly reveal the ideas of the speaker, and sentences Should be constructed with the audience in mind. The importance of clarity cannot be overestimated, it being essential for any type of effective communication. Quintilian observed that the true end of style is that the judge not only understand us "but that he may not be able not to understand us."2 The use of concrete, Specific, and precise terminology, as well as the use of figures of Speech, such as metaphors and similes, and the use of analogies and illustrations will aid a speaker in attaining clarity. An illustration is particularly valuable for this purpose. lW. E. Gilman, B. Aly, and L. D. Reid, Ibe_£nnd§m§ntgL§Jzfi §ngéking (New York: The Macmillan Co., 1951), p. 93. 2M. F. Quintilian, st es 0 a , Book VIII, Chap. II, 24, trans. H. E. Butler (London: William Heinemann, 1921), Vol. III, p. 211. -157- As Beecher states, it is a window in an argument, and lets in light. You may reason without an illustration; but where you are employing a process of pure reasoning and have arrived at a conclusion, if you can then by an illustration flash back light upon what you have said, you will bring into the minds of your audience a realization of your argument that they cannot get in any other way. Broadus felt that the importance of illustration in preaching is beyond expression. It was his opinion that "in numerous cases it is our best means of explaining religious truths, and often to the popular mind our only means of proving it."2 Vigor, the fourth characteristic of an effective speaking style, is achieved in part by a language free from the negative, the hesitant, and the apologetic expression of ideas. It involves the use of the active voice rather than that of the passive con- struction. To develop a vigorOus style, a Speaker employs exclama- tory,imperative, and hortatory expressions and selects vivid phrases and colorful words to portray his ideas. Perhaps this characteris- tic is best summarized in the words of Gilman, Aly, and Reid, who state that an energetic Speaking style gives "a total impression of strength in restraint."3 The above discussion has been an attempt to Set forth briefly the basic concepts of the canons of classical rhetoric. In the following section we shall analyze selected sermons of 1H. W. Beecher, e e s P a ’ (New York: Fords, Howard, & Hulbert, 1892), I, p. 158. 2J. A. Broadus, P ‘ a a - d l W (Rev. ed.; New York: Richard R. Smith Inc., 1930), p. 228. 3w. E. Gilman, B. Aly, and I. D. Reid, The Fundamentals o: §pgaking (New York: The Macmillan Co., 1951), p. 107. -158- Eldersveld With a view to gaining an understanding of the charac- teristics of his rhetoric. Each sermon will be considered in the light of the canons of DiSposition, Invention, and Style, as delinea— ted in classical rhetorical theory. Rhetorical Analyses of ije Sermons From a study of h18 of Eldersveld's radio sermons, five have been selected as representative of the type of preaching which occurs on this broadcast. Since the occasion remains identical from week to week, viz., a sermon broadcast on Sunday to a radio audience, the sermons were selected on the basis of being representative of general subject areas discussed by Eldersveld on his broadcast. The first sermon to be analyzed is representative of the doctrinal sermons preached by this radio minister. The second is concerned with the commemoration of a church holiday--Christmas. Each year with the beginning of Advent Sunday Eldersveld devotes a number of sermons to a consideration of this subject. The third sermon considers the struggle between communism and democracy-— a subject which Eldersveld frequently discusses on his broadcast. The fourth is devoted to a discussion of religion and Social rela- tionships, and the fifth is a consideration of the relationship between the Church and the State. The latter two sermons are both representative of the manner in which Eldersveld applies religion to all areas of life. These five sermons represent a ten-year period in the radio ministry of Eldersveld-~the firSt one having been delivered on January 18, 1948, and the last one on June 29, 1958. It is our intention to analyze each of these sermons in detail with -159— a view to gaining an understanding of the rhetorical art practiced by this radio minister. "Getting the Right Pitch" Delivered-—January l8, l9h8 aw Introduction The office of one of our major radio networks received a very unusual letter not so long ago. It was from an old sheep— herder in the hills of Idaho. He was a regular listener to one of the network musical programs, and his letter ran something like this: "I enjoy your program every week and I want to ask you a favor. It's rather lonely up here and I haven't much to amuse me aside from the radio. No other human beings are near. Now I have an old violin which I used to play, but it has gotten badly out of tune. I wonder if you would be kind enough on your program next week to stop for a moment and strike 'A' on the piano, so that I might tune my violin again and enjoy its music." “A" on the piano in New York, and the old sheepherder in Idaho got the right pitch for his violin. I have been thinking that story aptly illustrates what we are trying to do for the hearts of men, by our efforts to preach the message of Jesus Christ to a lost world--trying to give the right pitch. It is a world that has gotten badly out of tune with God, and that accounts for all the disharmony be- tween individuals and nations. The discord of sin on the horiZOntal plane is caused by our sin in a vertical direction 3 against God. Our violins will never be able to play the divine symphony unless they are put in tune again. The divine harmony intended by the Creator when He made man in his own likeness is impossible with men whose hearts have rebelled against God. The four strings on a violin represent the four major con- cerns in our lives, each one of which is out of tune With God. Body The "G" string represents our concern with God. We don't know God anymore, because we have discarded His Holy Word, the Bible, which is a self-revelation of Him. People chide me for calling men back to God, and they ask me: Wflflch God do you mean? There are so many of them." How can they know the true God if they discredit his revelation to us? That next week the program was stopped long enough to strike _. ._-- -W , ym, zr—u—Lw: —- -160- The "D" string represents our concern With daily living, which is out of tune because we refuse to be governed by God. The presence of this discord in the home is revealed by divorce and juvenile delinquency. We witness it in the manner in which the employer exploits the laborer, and in which the laborer refuses to acknowledge the rights of his employer. The W3" string represents our concern with eternity. Many of us are ignoring eternity and are living as though this little life is all that matters. We have set up a grave stone as the end of our lives. The "A" string represents our concern with atonement—~ the sacrifice of Jesus Christ on the cross of Calvary. We must be restored into harmonious fellowship with God, and the right pitch will demand that God strike the "A“ note for us. The other strings of life may be brought into perfect harmony With Him, if they are tuned in accordance with our Lord's atonement. The right pitch for your "A" string is found in the words of John the Baptist: 'wbhold the Lamb of God which taketh away the sin of the world." This statement is an obvious reference to that long line of sacrificial lambs which, as types of the coming savior, had been slain and offered upon the altars throughout the Old Testament. There would be no more altars now, but there would be a cross on Calvary. The barrier of sin between man and God Would be removed, by a perfect sacrifice, so that we might be restored to the harmony of heaven, the fellowship of God. Why is it that men refuse to accept this one and only way of reconciliation with God? A man with whom I have had re— peated correSpondence refuses to believe that Jesus regarded himself as a sacrifice for sin. Yet did not Christ himself say, "I am the good shepherd; the good shepherd layeth doWn his life for the sheep"? And again, "The Son of Man is come to give his life a ransom for many.” And then, let's not forget that long passage in John 6, where Christ points out in great detail that his body must be broken and his blood shed if we are to have him as the Bread of Life. Indeed, when He instituted the Lord's Supper, he made the broken bread stand for his crucified body, and the poured-out wine for the blood which he would shed on Calvary. How is it possible to construe his ministry in any other way than as a purposeful demonstration of what John the Baptist said, "Behold the Lamb of God, which taketh away the sin of the world"? If sinners are to be brought in harmony With God, they must first be put "in tune" by way of the cross. Uniting a world of sinners, whose individual instruments are out of tune, will never bring harmony. Nor can you produce harmony by a process of educational development or evolution to higher stages. Our experience is too disillusioning to afford much hope of develop- ing toward perfection, for even our better discoveries quickly become instruments of evil. There is no way back into the fellowship of God except the way of atonement. The Biblical teaching of atonement is the hardest thing about Christianity to believe. We don't like the idea that i_ E‘ . g. . y : t Lu L -161— someone must die for us if we are to be saved. We feel the same way about the death of our sons in time of war and don't want to admit that they are dying because of our collective folly. It is an insult to our pride to know that Christ died for our sins, and so we fabricate the wildest notions of how we are emerging by imperceptible stages, smoothing out what we like to call wrinkles, climbing the ladder of spirituality. Do not fall for that threadbare nonsense of the devil by which he tries to persuade us that God is no longer love if He is so determined to have satisfaction for his justice. Can God Still be God if he bargains with iniquity? What would you think of a judge who played politics with criminals, winked at their murders, and let them go free? If God is no longer righteous, then he is no longer God. But let me repeat, rather than to be unrighteous in order to excuse mankind, he has paid for our crimes on Calvary in order to save us. As Jesus put it, Speaking of himSelf, "Greater love hath no man, than that a man lay down his life for his friends." Even a man like Rousseau, when he compared the death of Socrates with the death of Christ, was forced to sum it all up in this one sentence: "If Socrates lived and died like a philosopher, Jesus lived and died like a god." There stands the cross of Christ in the middle of the world, and on it the Lamb of God who taketh away the sin of the world. There you see God striking the "A" note of atonement for sinners, the only way back to him. If the “A" string of your heart is in tune with the cross, you will be able to impart the right pitch to all aSpects and spheres of life. Conclusion They tell a story of a strange concert given by the eminent violinist, Paginini. He was scheduled to play before a huge crowd one night, and as he stepped forward amid great applause, he did a most unusual thing. He deliberately plucked a string from his violin. The audience hushed. Then he plucked another. The audience gasPed. When he plucked the third string, the audience hissed. And then he raised his beloved fiddle to his chin and played his whole concert on just one string. I have heard it said that it was the “A" string! God is playing the whole concert of redemption on just one String—~the atonement of Jesus Christ. It includes all you need to know about God, your daily living, and eternity. Faith in that Savior is the only indispensable thing in your life. "God forbid that I should glory, save in the cross of our lord Jesus Christ." -162- B. Disnnsition or A +1 This Sermon has the three customary parts-—an introduction, a body, and a conclusion. The introductory illustration concerning the old sheepherder's letter and the reaction to it on the part of the personnel of the network office immediately catches one's attention. The elements of action and hunen interest are present in this illustration. Eldersveld's use of the phrase, "very unusual letter," in his introductory sentence theoretically should arouse an interest in what is to follow. After relating the story, he reveals his central theme by means of a figurative analogy: "I have been thinking that story aptly illustrates what we are trying to\do for the hearts of men, by our efforts to preach the message of Jesus Christ to a lost World-~trying to give the right pitch." It is his contention that the disharmony between individuals and nations is rooted in the fact that the world "has gotten badly out of tune With God," and that only the atonement of Christ can again place our lives—-our violins-—in tune with God. The body of this sermon is arranged in four points, which are compared to the four strings on the violin. Each of the strings represents what Eldersveld designates as one of the major concerns in our lives: the "G" string represents our concern with God; the 'E" string, our concern "D“ string, our concern with daily living; the With eternity; and the ”A" string, our concern with atonement. While the scheme of having the four strings represent four major lHereafter We shall usc the ppre familiar term of "arrange- ment" when referring to this canon of rhetoric. M “fl“. , swlhuwr" .4- _ llfl -163- concerns in our lives may appear to be a bit forced, yet there is at the same time also something appealing about this analogy. The main points of the body are explanatory statements in which the Speaker elaborates on the figurative analogy used to present his central proposition. As far as the basic partition of subject matter is concerned, this sermon illustrates the distributive or topical order. When one considers this sermon from the viewpoint of the procedure which the Speaker used, one concludes that it is repre— sentative of the Gilman, Aly, and Reid category of "Figurative Resemblance."l The speech plan develops the figurative likeness between the four strings of a violin and the four major concerns of our lives. The main points are arranged in the order of climax-- the one which the speaker considers the most important being last, With most of the space devoted to it. If, however, one observes the arrangement of the materials from the viewpoint of the purpose of the Speaker, one must then place this sermon in the category of a "Mbtivation plan."2 Accord- ing to Gilman, Aly, and Reid, the plans of motivation have in common "a primary emphasis on means of diSposing hearers favorably toward a proposal and on ways of suggesting a desired courSe of action Without arousing negative or antagonistic reSponSes."3 In this sermon Eldersveld develops his plan by means of argument and appeal. He tries, through cauSal reasoning and assertions, to get his 1w. E. Gilman, B. fly, and L. D. Reid, Wan: §pgaking (New York: The Ihcmillan Co., 1951), pp- 75-77- 2m., pp. 77-82. 3m., p: 770 *- fi—w—yr. .- Vt‘m_—“‘r’ listeners to realize that man does not really know God, that his daily living is out of tune with God, and that man is little concerned With eternity. Following this, he proceeds to suggest a desired course of action for man: through the acceptance of the atonement of Christ, man can find harmony with God. Eldersveld succeeds in carrying the musical theme of "getting the right pitch" throughout the sermon, the following statements being illustrative of the manner in which this is done: (1) "You Will recall that the old sheepherder in Idaho asked them to strike only the 'A' note on the piano"; (2)"The right pitch will demand that God strike the 'A' note for us"; (3) "Here is the right pitch for your 'A' string, and I give it to you in the words of John the Baptist"; (4) "Get that pitch for your 'A' string, and your whole heart Will be in tune"; (5) "There you see God striking the 'A' note of atonement for sinners, the only way back to him"; (6) ”That cross is so important, that if the 'A' string of your heart is in tune With it, you will be able to impart the right pitch to everything else”; and (7) "God is playing the whole concert of redemption on just one string-~the atonement of Jesus Christ." The concluding illustration epitomizes the whole sermon. As Paginini played a whole concert on the ”A" string, so God is playing the whole concert of redemption on the atonement of Jesus Christ. In one sentence the Speaker reiterates the other three points of his sermon: "It includes all you need to know about God, your daily living, and eternity." This is followed by a stanZa from the hymn, 'Tn the Cross of Christ I Glory," and a statement -a ‘a- _‘u. ,‘zmakmr- ,. -165- that faith in the Savior is the only indispensable thing in life. In his concluding sentence the Speaker seemingly climaxes his attempt to motivate the audience to action when he asks them if they can join him "in the melody and sing: 'God forbid that I should glory, save in the cross of our Lord Jesus Christ.”1 Co Inxantian 1. Logical Proof The framework of the body of this sermon is an analogy based on the introductory illustration-—the four strings of the violin representing the four major concerns in man's life. In developing his central theme, Eldersveld makes frequent use of illustrations, analogies, and quotations, With very little use of Syllogistic reaSOning. Perhaps the explanation for this lies in the fact that he is speaking to a national and international audience composed of all types and classes of people. It is likely that the use of illustrations, analogies, and quotations helps him in holding audience 1A comparison of the conclusion in the original manuscript With the conclusion of this sermon as it appears in Eldersveld's first book of published sermons reveals a slight modification. The original manuscript reads: 'Tbith in that Savior, the Son of God who gave his blood for sinners, is the only indisPensable thing in your life. And as I keep harping on that one thing, again and again, can you join me in the melody and sing: 'God forbid that I should glory, save in the cross of our Lord Jesus Christ.'" In its published form the words, "And as I keep harping on that one thing, again and again, can you join me in the melody and sing," are omitted. In'delivering this sermon, Eldersveld asked the audience to join him in singing, the purpose probably being to motivate his audience into action. In its published form, however, he chose to delete this request from the sermon, together with his reference to "harping." Since the pun on the word "harping" has an unpleasant connotation, it appears to this writer that the sermon is improved by its elimination. Essa-s:- : -'—‘:=: . , ..'_.-.-, l - .-_ “'“'--~ . “32,4. . _ _._ i, ,, I" ~166- attention, as well as aids him in establishing his point. This would be more difficult to accomplish with a radio audience when reasoning in a tightly-knit logical manner. It appears that in the construction of this sermon Elders- veld leans rather heavily upon the Scriptures as a source for quotations. With but two exceptions, all of the quotations are taken from the Bible, the exceptions being a stanza from a hymn and a statement of Rousseau. In addition to seven instances of direct quotation and two instances of the paraphrasing of Biblical passages, there are a number of allusions and references to the Scriptures, such as, "that long line of sacrificial lambs which had been slain and offered upon the altars throughout the Old Testa- ment," "the old ritual of laying the sins of the people upon that little lamb," "the Lord's supper," and 'htonement." There are five examples of causal reasoning in this sermon, all based on the authority of the Speaker: (1) 'It is a world that has gotten badly out of tune with God, and that accounts for all the disharmony between individuals and nations"; (2) "The discord of sin on the horizontal plane is caused by our sin in a vertical direction against God"; (3) "We don't know Him anymore, because we have discarded His Holy Word, the Bible, which is a self-revelation of Him"; (4) “That one is also out of tune, because we refuse to be governed by God"; and (5) ’Tf you ask: Why are men always trying to get around that great historic Biblical teaching of the atonement, and constantly making of JeSus a martyr, a good example, or a teacher of righteousness, and no more than that, I would reply: because it is the hardest thing about Christianity to believe. In many ways ~e Viva“, -:—;;i;i.e +3., A .. assaig _. . _- v: _ __......_-. ___._—- _ ————— ~16”- it is a repulsive doctrine, because people don't like the idea that some one must die for them if they are to be saved." In the first three instances the causal reaSOning is based solely upon the authori- ty of the speaker. One wonders whether the radio audience was satisfied with this or whether they desired further evidence in support of the contentions of the speaker. In the fourth instance, the effect to cause reasoning is bolstered by examples. In support of the contention that our daily living is out of tune because we refuse to be governed by God, the speaker cites the problem of divorce, the problem of juvenile delinquency, and the problem of employer—employee disagreements, the latter resulting in strikes, bloodshed, property damage, unemployment, and poverty—stricken families. This type of supporting material, it appears to this writer, is well adapted to the experiences and understanding of a radio audience. In the fifth instance, as evidence that people do not like to accept the doctrine that someone must die to save them, the Speaker uses two comparisons: (l) we don't want to admit that our sons die in tire of war because of our collective folly, and (2) neither does the murderer want to acknowledge it when an innocent man dies for his crime. This example of causal reasoning is concluded with the enthymeme: 'Tt is an insult to our pride to know that Christ died for our sins, and so we fabricate the Wildest notions of how we are emerging by imperceptible stages, smoothing out what we call wrinkles, climbing the ladder of spirituality." It is interesting to observe how the Speaker seeks to refute the argument that God is no longer love if He is determined to have satisfaction for his justice. He does this by means of (l) a ‘rseew ; ’51:; A. ._...., A " “‘M. W ‘ -l68- rhetorical question: 'Can God still be God if he bargains with iniquity?" (2) an analogy: "flhat would you think of a judge who :5"- i played politics with criminals, winked at their murders, and let them go free? You'd say: he can no lenger be judge. Expel him, ”I “;§,;.-_:—. l . :..:-3-—‘. ,- impeach him at once. So too, if God is no longer righteous, then A ~——:.v~.~ ‘; He is no longer God." (3) a re—statement: "But let me repeat, Lj i rather than to be unrighteous in order to excuse mankind, he has paid for our crimes on Calvary in order to save us." and (4) a Scriptural quotation, in the words of JeSus, emphasizing the love ‘1».— ,r of God diSplayed on Calvary's cross: "Greater love hath no man, than that a man lay down his life for his friends." The logical framework of this sermon is clear; and as a .. ‘.l4_, .wi * whole, the supporting material is adequate and is generally adapted to the experiences and understanding of a mixed radio audience. There are, however, occasions, in this writer's estimation, where the Speaker might have strengthened his point by submitting evidence to support a generalization. For instance, the statement is made : that "our experience is too disillusioning to afford much hope of I developing toward perfection," but no examples are cited of where our hope of developing toward perfection has proved disillusioning. The generalization is made that "even our better discoveries quickly 5 become instruments of evil" without naming any instances in which - this has occurred. Perhaps the speaker felt that these instances could be readily supplied by the listeners. Although this may be true of a listener who is in basic agreement with the thesis of the Speaker, this writer questions whether this Would be true on the part of one who was not Willing to accept the generalization as such. ; """ "J""""""""""""""""""""""""'lll!!!l[| ~169- In this sermon Eldersveld uses effect to cause reasoning, an illustration, and a rhetorical question to develop the first main ‘ point in the body. For the development of the second, he resarts in to effect to cause reasoning, examples, and Specific instances. $1 The third point is supported exclusively by means of assertions, [3 making it, perhaps, the weakest one in this sermon. The fourth ! point, which is the climax of the sermon, is developed by means of a figurative analogy, a number of quotations from the Bible, an illustration, a paraphrasing of Scriptural passages, rhetorical 1M4" questions, causal reasoning, an enthymeme, a literal analogy, argument from authority, and re—statements. Elder5veld believes that one person is convinced by an analogy, another by statistics " ""‘=r~.1_ or a quotation from an authority, and still others by illustrations. It is for this reason that he feels a Speaker may have to state his point in various ways if he is going to succeed in communicating With the different types of people which compose a radio audience.1 2. Emotional Proof Logical proof looms much more prominently in this sermon than does emotional proof. The Speaker appeals first to the understanding, and then interweaves, into this fabric of logic, appeals to motives and desires. Although Eldersveld does not appeal to mere passion, there is an emotional drive behind his arguments. The introductory illustration is an attempt to arouse within the listener a sense of sympathy for the old sheepherder. This old gentleman, living in the hills of Idaho, is reported to have written: lInterview with Peter Eldersveld, June 14, 1960. ..___.,‘ ._ -.._.. -‘————‘—"' "" """"""""""""""""'"""""""III!!!!I‘I -170- "It's rather lonely up here. . . . No other human beings are near. . . . I wonder if you would be kind enough . . . to strike 'A' on the piano . . . that I might tune my violin again and enjoy its music." Here we have a portrayal of an old lonely man looking for happiness, a state which he presumably expected to attain when he got the right pitch for his violin. Eldersveld then immediately draws the analogy between the old sheepherder, in need of getting the right pitch for his violin, and sinful man, in need of the gospel of Jesus Christ. The discord of sin is Submitted as the cause of all the disharmony between individuals and nations. Man is said to be living in a raucous jumble and is unable to play the divine Symphony, and people are pictured as "tragic demonstrations of great Spiritual ignorance." Eldersveld maintains: 'We have degraded ourselves to the low level of thinking that we are no more than beasts of the field, and that we die like them too. . . . We have even lost our ambition to be at home with God beyond this earthly existence." The total effect of this description of man as a sinner is apparently intended to make the listener dissatisfied with sin and to motivate him to desire a reconciliation with God. Picturing man as having "degraded" himself and as having "lost his ambition" are attempts to motivate the listener to want to improve in these reSpects, since most people want the reSpect of their fellowmen and desire to be considered ambitious. The implication is that, if man continues in sin, he will have neither of these. Following the portrayal of man in his sinful condition, Eldersveld indicates that the only way in which man can be restored A V_>“;'»Z~—vr" '.»rr“.'—-.' - V ‘_. :....‘.‘., M “"‘-‘-. 'B—v—F‘p—AN -171- to the harmony of heaven and fellowship with God is through the atonement of Jesus Christ——an appeal to man's basic want of self—pre- servation both for this life and for eternity. In developing the ¥ atonement thesis, the Speaker appeals to man's sense of shame when S“ he compares man's refusal to acknowledge his need for Christ's [j atonement with his refusal to acknowledge that our collective folly, selfishness, greed, and our failure to establish right relationships between the nations in time of peace, finally result in the spilling of blood as a means to atone for our repeated mistakes. Atonement has to be made, the Sins of the nations are paid for by the blood of our sons. Whatsoever a nation Soweth, that also shall it reap. And because we hate that kind of reasoning, but are unable to answer it honestly, we construct a lot of other theories which put the blame on others, and we glorify the whole bloody business With a lot of patriotic talk, call ourselves martyrs for a cause, make heroes of our fallen sons, and act as though we are making the sacrifice, rather than causing it. .. ““V‘ - 'x—a—wN-h It appears that this argumentation is an attempt to shame man into an acknowledgment of his need for atonement. If a man refuses to recognize his need for a savior, says the Speaker, he is then no better than the murderer who refuses to acknowledge the sacrifice made by an innocent man who dies for the crime of the murderer. Here the Speaker appeals to the basic human desires for fairness and a reSpectable reputation. In considering the argument that God is no longer lch if he is determined to have satiSfaction for his justice, the Speaker appeals to man's sense of pride and his desire for the reSpect of others when he says, "It's about time intelligent people gave up that notion," and "Don't fall for that threadbare nonsense of the devil." In this context an appeal is also made through the emotion of revulsion when the Speaker asks, 'What would you think of a judge who played politics with criminals, winked at their murders, and let them go free? . . . So too, if God is no longer righteouS, then He is no longer God." ' Near the end of the body of the sermon an appeal is made to man's concern for his personal welfare: "That cross is So important, that if the 'A' string of your heart is in tune with it, you will be able to impart the right pitch to everything else. It is the one thing you need and must not miss." This appeal is reiterated in the conclusion in these words: "Faith in that Savior, the Son of God who gave his blood for sinners, is the only indispensable thing in your life." The sermon is concluded with this emphasis upon the personal element: "Join me in the melody and sing: 'God forbid that I should glory, save in the cross of our lord Jesus Christ.'" 3. Ethical Proof The speaker's character seems to be enhanced by his humility, revealed immediately after the introductory illustration When he says, ”I have been thinking that story aptly illustrates what We are imying to do for the hearts of men, by our efiigzts to preach the message of Jesus Christ to a lost World——trying to give the right pitch." (Italics mine.) The words "efforts" and "trying" reveal a humble Spirit. The use of the expression, “what we are trying to do for the hearts of men,“ indicatesEldersveld'sinterest in the welfare of his fellowmen and should consequently tend to create the image of the Speaker as a man of good will. This becomes even more apparent later in the sermon when he says, ‘Tt is the one thing you need and must not miss" and "Faith in this Savior . . . is the only indiSpensable .r _a-—~’.-. . -<—~.e.——-~ _ ..'———--‘—-U——_——. -.. -173- thing in your life." One senses here the Speaker's concern for the welfare of his listeners. The Speaker's tendency to identify himself with his audience and their problems Should also create good will. He Speak5, e.g., " "our violins will never be able to play," “we can't of "our sin, seem to get along," and “We have degraded ourselves." As further evidence of his identification With the audience, we may observe that in this sermon the pronoun "We" is need forty—three times and the possassive adjective "our" occurs thirti-four times. Eldersveld identifies himself as a man who calls men back to God when he says, "People chide me for calling men back to God." In making this acknowledgment, he associates himself with a profession which is generally considered a virtuous and elevated one—~composed of men of integrity. In revealing his disapproval of a sinner's dishonesty in refusing to acknowledge his selfishness and greed, Elder5veld implicitly suggests that his listeners should be men of integrity. In relating that he has had "repeated correSpondence” with a man who "refuses to believe that Jesus regarded himself as a sacrifice for sin," Elder8veld tends to establish himSelf as a man of dedication. He is sincere in his desire to bring the gOSpel to men, even to the extent of having "repeated correspondence” with an individual. In the final analysis, however, the man cannot really be Separated from the thought. The logical proof, the choice and arrangement of materials, and the emotional proof, all reveal what type of man the Speaker is, indicating, in this inStance, that the speaker is a man of competence. Both the content of the sermon and fA—mr' .- ml ‘—"—"—'—-"""'3"'1 *J"""""""""""""'I'I'I'I'I'I-llllll!!!lI ~174- and the manner of delivery mark Eldersveld as a calm and reasonable Speaker-—not a fanatic. His identification With such qualities as integrity and honesty and his expressed concern for the welfare of his listeners should tend to establish him as a man of character, intelligence, and good will. DoSanle This writer is inclined to agree with the statement of Thonssen and Baird that "the making of stylistic analyses is for the critic one of the most difficult aSpects of rhetorical evalua— tion."1 If Mr. Eldersveld's style were to be classified according to the classical pattern, one Would place it in the category of the plain or simple. It has the qualities of correctness, clearness, and propriety. Instant and exact intelligibility being a charac— teristic of this Speaker's style, it also meets the requisites of Spencer's concept of mental economy.2 The directness of Eldersveld's style tends to facilitate communication with the audience. In this sermon his style of preach- ing is that of "mansto_man"—-a speaking Eith his audience rather than at them. He accomplishes this with a frequent use of the personal pronouns——forty—three instances of the use of "we," sixteen of 'you," fourteen of "they," eleven of "I," and thirty-four of the possessive adjective "our." In addition to this, he attempts to secure direct- ness by means of questions which are designed to arouse the interest 1L. Thonssen and A. C. Baird, §pg§gh_§ritigi§m (New York: The Ronald Press Co., 1948), p. #33. 2This concept of Herbert Spencer involves the presentation of ideas in such a manner that they nay be apprehended with the least possible mental effort. 1““ ,. « V‘s—m r,__ v ‘1 v—r—f‘ -175- of the listeners and to keep them alert. He asks, e.g., (1) "Why is it that men refuse to accept this one and only Way of reconcilia- tion With God?" (2) "How can they know the true God if they dis- credit his revelation to us?" (3)"What does a murderer do when another innocent man dies for the crime he had committed? Does he acknow- ledge the sacrifice? Or does he try to justify himself in escaping the punishment he deserved?" and (Q) ‘Can God still be God if he bargains with iniquity?" Another device employed by the Speaker which assists him in developing the characteristic of directness is his use of direct quotations. One finds, in addition to a number of quotations from the Scriptures and one from Rousseau, the employment of direct quota- tions Within illustrations. For example, the introductory illustra— tion includes excerpts from.the old sheepherder's letter to the office of the radio network; and when the Speaker informs the audience that some people chide him.for calling men back to God, he says, "They ask me, 'Which God do you mean? There are so many of them.'" Eldersveld's language is the language of the audience; it is adapted to, and would appear to be readily understood by, the average listener. There is no use of foreign terms or phrases; the words selected are simple and familiar and are primarily angle-saxon in origin. They are intended for the ear rather than for the eye-~a fact which is recognized by Eldersveld in the preface of the first book of his published sermons, where he States, "The reader will be tolerant, I trust, remembering that the words on these pages were written to be heard first of all, not read.“1 #— 11? H. Eldersveld W (Grand Rapids: W. B. Eerdmans Pub. Co., 1949), p. 9. -an y;_""~r' : 4-7-2, . H _‘ N'— 7 7 ML -— a.-___.._. -176- Eldersveld attains clarity by frequent use of examples, illustrations, and analogies, as well as by an appeal to visual imagery. For example, he speaks of setting up a "gzaye stone as ;i the end of our lives"; of “empathing_out what we like to call @ 4% wrinklgs"; and of "c11mbing_the ladder of Spirituality." (Italics .fi mine.) ? Another means used by this Speaker to achieve clearness is that of questions and answers. For example, he asks: (1) "What would you think of a judge who played politics with criminals, winked ‘a'i‘mr ‘4 : ' at their murders, and let them go free? You'd say: he can no longer be judge. EXpel him, impeach him at once." (2) “And if you ask: Why are men always trying to get around that great historic ~« —r‘—.w‘_ ".1 r Biblical teaching of atonement . . . I would reply: because it is the hardest thing about Christianity to believe." Eldersveld's ideas are expressed positively—~with a pre- dominant use of the active voice. His use of imperative and hortatory expressions lends a vigorous quality to his manner of Speaking. The £0110Wing are illustrative of this characteristic of his style: (1) "Remember'you are dealing With a holy God." (2) "Please do not fall for that threadbare nonsense of the devil." and (3) "It's about time intelligent people gave up that notion." As a whole the language which the Speaker uses is descrip- tive and vivid. Of particular interest is his use of musical terminology to convey his meaning. The main structure of the sermon is an analogy between the four strings of a violin and the four major concerns in the life of man. The central theme of the sermon is that the ”A" string of each man's violin must be in tune with .——————————IE-- , I-----I--------------.l'! -177- God's teaching concerning the atonement for sin. Throughout the sermon, the speaker plays upon this musical theme by employing 4," terms which make one hear their sounds--sometimes melodious and .- FS‘Efs-wwbliga . . {we sometimes discordant—~such as, ‘iflpgked a string," "a world . . . gnjg5¢;jgn§," 'Bisharmgny between individuals and nations,"'§iscgrg k: . 1} of sin," "91a; the divine symphony," “live in a zancgns jumble gfl l noise," "produce a hgrribl§_xggket," "everyone la ‘ a s l , ' thinking he is the only one in_tnne," “audience gasped," "audience . hissed,“ "p; axed his whole m," and "divine hamm-" (Italics .= ,3 mine.) f_ In the main there is a judicious utilization and interaction E’ t of the three kinds of sentences: the periodic, the loose, and the f 1 balanced. The speaker's ideas are presented in a straightforward ; manner and are readily intelligible. His transitional material is designed to bridge the gap between parts. Illustrative of this fact is this example: "Now, for reaSons which will become clear in a moment, I am going to skip over the third string on the violin, > and mention the fourth one." As a whole, Eldersveld's style reveals the characteristics of intimacy, sincerity, and communicative vitality. IFS-W The arrangement of this sermon is orderly, coherent, and logical, with its three divisions clearly marked. The introductory illustration serves the dual purpose of arresting attention and of revealing the subject to be discussed. The main points of the body are arranged in a climactic order. With the concluding illustration, ‘-—__ 4- — -l78— the Speaker epitomizes the whole sermon and attempts to motivate the audience to action. Since this is a sermon in which the Speaker attempts to p get the listeners to understand and to accept his doctrinal beliefs, fit he stresses logical rather than emotional proof. His purpose is l- to instruct the listener concerning the relevance of the doctrine of atonement, as it pertains to the salvation of his individual w Soul and as it pertains to his everyday activity.1 The speaker ; envisions all people as having a basic spiritual need of reconcilia— tion with God. Since, according to Eldersveld, this is a need which is basic and common to all men, he addresses this Sermon to all 4.9 types and classes of people. With this type of audience in mind, ”-3" ~‘ ——~his tendency toward identification with the audience, succeeds in creating good will. ‘ ;:~..-- '42::- ":. ~__—:" The handling of logical proof, the choice and arrangement of materials, and the manner in Which emotional proof is employed, all join in establishing the impression that the Speaker is a man of competence. This sermon indicates an understanding and appreciation, on the part of the Speaker, of the distinction between oral and written style. His is a precise, plain, and exact style. His frequent use of personal pronouns and direct and rhetorical questions reveals an understanding of the significance of directness in communicating with an audience. The language is descriptive and vivid. As a whole, Eldersveld's style reveals the characteristics of intimacy, sincerity, and communicative vitality. "A Place for God" Delivered--December 9, 1951 A. Summary of the Text Introduction Several weeks ago a front page neWSpaper article told the story about the proposed United Nations prayer room. You may recall that it said: "It is reasonably certain there will be a room in the permanent United Nations home for prayer and meditation, to be opened perhaps next year." From that report it would appear that we have made some improvement over the world in which Christ was born nearly 2,000 years ago. There was no room for him then in the inn, and So they gave him a manger. Today we have the promise at least that God will be given a room in United Nations headquarters. That sounds a little better, doeSn't it? But I Wonder whether it really is. At first glance it makes you feel pretty good, and you might conclude that our World is definitely superior to the one in which the Son of God was born. But when you look beneath the Surface you get the uncomfortable . IA '1: 114114. l.._ l __ — -..-———-.. — __ -180- feeling that maybe there isn't too much difference between that prayer room in the home of the United Nations and that manger in Bethlehem long ago. The more you think about it, the more you realize that those two have something in common. B°dy ; Two thousand years ago, when the Son of God came here, the ,j ‘world had no Significant place for Him, and so He was given ' a manger. That was the best that could be done under the circumstances. All the better and more important rooms were occupied by better and more important people who were engaged in the better and more important things in life. You couldn't very well expect them to make room for this new arrival, could you? Of course, nobody actually said that, not in So many words. They probably didn't even realize what they were doing, for ; they didn't know that the Son of God was to be born that night, i that the Savior of the world was coming down from heaven. But, nevertheless, the whole performance was precisely typical of the age in which Jesus lived. It proved to be prophetic of the attitude which men would adopt toward him and his redemp- I tive mission. The manger was only the beginning. Later on the world consciously gave him the same kind of place throughout his thirty-three years upon this earth. The manger, therefore, may properly be called a symbol of an age that had no signifi- cant place for God. Now I am.afraid that our proposed United Nations prayer room is something like that too. I am not saying that its proponents are consciously making it that. Their intentions are only the best. They are trying to get at least some recognition of God in that world organization. But the result of their efforts is hardly the kind of recognition God should have in our culture. It is rather a typical instance of the prevailing attitude toward God, which comes dangerously close to the attitude of the world in which Jesus lived. The newspaper article indicated something of that too, although unwittingly. It told the story of what has been going on behind the scenes in the United Nations. There has been "a grim little battle" on the part of those who have tried "to scuttle the project." But the proponents of prayer were not to be denied. When Warren Austin became the chief United States delegate in 1947, the movement found new and powerful support. After considerable effort, finally, according to the news release, "the best brains of the organization decided that the best way to handle the problem was to have one minute of silence at the opening and closing of each general assembly." Now comes the report that the proposed prayer room will be provided in the new building. It seems likely that our world organization is about to make that enormous concession to God! "It must be simple," we are told, "without religious symbols, and the prayers or meditations must be silent." God must be willing to share it with Buddha, Allah, and any other god whose worshippers may be interested in using it! ~-181— You can't very well expect anything else from a culture like ours based on secularism. Our culture has no significant place for God. The secularist believes that God must have a com- fortable corner somewhere, but that he has nothing to do with the so—called big things that are going on in this world. To many people today freedom of religion simply means freedom to be religious if you want to, and not to be religious if you $1 don't want to—-as though it doesn't make any great difference pm in our culture whichever you choose. I need not say that such a conception of it is a radical departure from that of our forefathers. Do you realize what it neans when we push God aside that way? It means that man believes he can afford to ignore the biggest things that have ever happened in the whole human record: the Incarnation, the Crucifixion, the Resurrection, and the coming of the Spirit. Nbdern man believes he can live and die without paying any attention to these things! Could L there be any greater inSult to Almighty God? The Christmas season ought to warn us against committing the terrible sin of secularism, whether it is done by laying the Son of God aside in a manger, or by confining him to a room in the United Nations, or by any other more conscious method of ignoring him. Consider what it meant 2,000 years ago. God was entering his world that night, but there was no room for him. His purpOSe was to redeem the sinner who caused all the wreckage, but they closed the door in his facei Isn't a secular culture essentially like that? And hasn't it always been that way in this sinful world, to a greater or lesser degree? Ever since that day when sin entered the world men have been trying to put God out of his universe. They try to argue him out of it, using their vaunted scientific method and their vain philosophies. They try to keep him out of the classroom, so they can study the world without any reference to him. They want him to keep his holy_hands off their business, So they can go on cheating and stealing without a guilty conscience. They want him to stay out of politics, so they can practice a minimum of statesmanship and a maximum of selfishness. They want him to keep his justice out of their courts, So the Scoundrel can go free. They want him to stay out of their homes and away from their wicked amusements and indecent pleaSures. In the last analysis, when it is carried to its logical extreme, secularism becomes atheism, and is identified with it. The same world that gave Jesus a manger also gave him a cross. The unwanted Babe of Bethlehem was bound to become the crucified Christ of Calvary. The culture that had no room for him in the inn, finally wanted to get rid of him altogether. It always seems to me that the key figure in that story was Pontius Pilate. He didn't want to take sides with the enemies of Christ. But neither did he want to take sides with the friends of Christ. But Pontius Pilate has not gone down in history as a man who actually had nothing to do With Jesus Christ. Every Sunday we recall with scorn his contemptible deed when we repeat those words of our Creed: 'Suffered under Pontius Pilate." The execution of the Savior is attributed, . gar-u-ra—ijfi-fi‘ A A a, W~_4_m “-9,... — -182- by the verdict of both Scripture and history, not to a hateful atheist, but to a cowardly secularist. We cannot afford to ignore the Son of God, for ignoring him is the same thing as rejecting him. He himself made it very plain that those who are not for him are against him. If In the last analysis there are only two classes of men: those % who want God's Son on the throne in this world, and those who am want him in a manger. Or, to use those famous words of C. 3. ;WL Lewis: “Those who say to God: Thy Will be done; and those to ‘3 whom God will say: thy'will be done." Conclusion Since our culture is made up of people like you and me, each one of us must face that question: what kind of a place do we give to God and to his Son Jesus Christ, the Savior of the World? Certainly there could be no better time to answer that question than in this particular season when we are reminded of the tragic mistake men made at Bethlehem, which recalls the similar mistake men are making today. Do you give the God of Christmas his rightful place of supreme dominion in your heart, in your life, and in your world? “ —"““T. vT‘T—TN — B-Arranaanent Eldersveld begins this Sermon with a reference to a front page newspaper article which had appearedsomeweeks prior to that time concerning the proposed United Nations prayer room. He acknowledges that his listeners undoubtedly had read it too and that they may recall the quotation which follows, a Statement indicating that the proponents for a prayer room in the United Nations building had won a "Small but important victory." 0n the basis of this report, the speaker surmises: 'Tt would appear that we have made some improvement over the world in which Christ was born nearly 2,000 years ago." He points out that whereas there was no room for Christ in the inn, we lhave the promise at least that God will be given a room in United Nations headquarters.“ Then he asks a direct question: "That sounds a little better, doesn't it?" JI— .ufi ~183- In answer to this question he injects a contrary idea: "But I wonder'Whether it really is." It is the Speaker's opinion that although at first glance one might conclude that our world is y ' superior to the one in which Christ was born, when you look beneath EQ; the surface fiyou get the uncomfortable feeling that maybe there i} % isn't too much difference between that prayer room in the home of the United Nations and that manger in Bethlehem.long ago. The more y you think about it, the more you realize that those two have some- . thing in common." Having said this, the Speaker immediately begins with the { first main point in the body of the sermon. There is no Specific statement of a central theme in the introduction. It is only during the course of the development of the body of the sermon that the central theme becomes apparent, vi2., God should occupy a prominent and significant place in each man's life. One concludes that the purpose of the Speaker was to warn his listeners against the Sin of secularism, particularry as it is revealed in ignoring God, for he says: "Let that be a lesson to us today. We cannot afford to ignore the Son of God, for ignoring him is the same thing as rejecting 1 aim." The body of this sermon is developed under three main heads, with the topical order serving as the basis for the diviSion of the material. The three main points may be stated as follows: (1) When the Son of God was born, two thousand years ago, the world had no significant place for him, and so he was given a manger; (2) The proposed United Nations prayer room.is something like that in So far as it fails to give God the recognition he should have r - fiM-"* M. -184- in our culture; and (3) The Christmas seaSOn ought to warn men against committing the sin of secularism, whether it is done by laying the Son of God aside in a manger, or by confining him to a rh room in the United Nations building, or by any other more conscious aw method of ignoring him. The first point is developed by expoSition }ff and inductive reasoning, the second primarily by exposition, and the third by exposition and cause to effect reasoning. Throughout the sermon frequent transitions and summaries are employed, such as: (1) "That sounds a little better, doesn't it? But I wonder whether it really is"; (2) "Of course, nobody g_ actually said that. . . . But nevertheless the whole performance was precisely typical of the age in which Jesus Christ lived"; (3) "Now I am afraid that our proposed United Nations prayer room is something like that too"; (4) "Well, someone says, what else do you expect?" (5) "Yes, I know, but that's precisely the point, isn't it?" (6) "Do you.realize What it means when we push God aside that'way?“ (7) "Isn't a secular culture essentially like that? It has no significant place for God, only a manger of some kind"; and (8) "Let that be a lesson to us today." Transitional sentences of this type provide an effective internal unity and enable the sermon to move clearly and coherently from one idea to another. The conclusion is very brief, conSisting of only three Sentences. The first is the speaker's concluSion that each one of his listeners must face the question as to what kind of place he gives to God. The second sentence serves the dual purpose of simultaneously summarizing the sermon and motivating the audience: ‘Certainly there could be no better time to answer that question ,varw—r ~185- than in this particular season when we are reminded of the tragic mistake men made at Bethlehem, which recalls the similar mistake men are making today." In the closing sentence the Speaker per— sonalizes his message by directing a query to the listener: "Do it you give the God of Christmas his rightful place of supreme dominion .l in your heart, in your life, and in your world?" This concise conclusion leaves a challenge with the listener. l. logical Proof 4 The first main topic-~that the world had no significant place for Christ at the time of his birth—~is developed by exposition and «- fiI-V‘“?l" ‘- inductive reasoning. After describing and explaining the conditions and events associated with the birth of Christ, Eldersveld, by means of inductive reasoning, concludes that the manger may properly be called a symbol of an age that had no significant place for God. This inference is based on the following evidence: (1) the historical fact that since there was no room in the inn, Christ had to be born in a manger; (2) the Speaker's generalization that later on the world consciously gave Christ the same kind of place throughout his thirty-three years upon this earth; and (3) a quotation of the Apostle John: "He was in the world, and the world was made by him, and the world knew him not. He came unto his own and his own received him not." Whereas the reference to the historical fact of Christ‘s birth in a manger and the quotation of the Apostle John are adequate and satisfactory as evidence, it appears to this writer that the Speaker's logical proof would have been strengthened had he included “I ~186~ some Specific examples in support of his generalization. This would particularly be true for an audience not familiar with the Biblical account of the life of Christ. It is probable, however, that the Speaker assumed his audience was familiar enough with the :y life of Christ to make this unnecessary. In any event, his generaliza— '~{ tion could readily be supported with instances from the ScriptureS. Immediately after concluding that "the manger, therefore, may properly be called a synmol of an age that had no significant place for God," the speaker introduces his second main thought-- .—_> «A—IAAA a generalization that the proposed United Nations prayer room is r-v—h‘ a v . , A_ .7%.___ also a symbol of an age that has no significant place for God. This proposition is developed by exposition, assertion,illustration, statisticS, definition, and rhetorical question--With by far the most space devoted to exposition and assertion. Eldersveld asserts that although the proponents of a prayer room are trying to get at least some recognition of God in the United Nations, the result of their efforts is hardly the kind of recognition God should have in our culture. It is his contention that the desire to set aside a prayer room in the United Nations is "a typical instance of the prevailing attitude toward God, which comes dangerously close to the attitude of the world in which Jesus lived." In Support of this conclusion, Eldersveld offers the following evidence: (1) an illustration of the opposition, including that of many American people, which was raised to the Philippine proposal of opening the sessions of the United Nations with prayer; (2) an eXplanation, in which the Speaker uses sarcasm, revealing that the proposed prayer room is to be one which God must be willing to ,_ l l-.-— -—- -187- Share with ”Buddha, Allah, and any other god whose worshippers nay be interested in uSing it," and that "it must be simple, without religious symbols," and be one in which "the prayers and meditations : - nth}— _.._A . ._." must be silent"; and (3) a conclusion that since our culture is ft based on secularism, one can't very well expect it to give God 'f} a significant place, the evidence for this conclusion resting primarily upon the authority of the speaker. While Eldersveld submits the information, e.g., that the popular polls reveal ninety- eight per cent of our people believe there is a God, he simply { asserts that for most people "God is no longer relevant." It appears to this writer that the Speaker relies a bit too heavily upon assertions and e.prieri assumptions from which he draws his conclusions in circumstances such as this. Having discussed the “manger" and the "prayer room" as Symbols of their reSpective ages, the speaker states his third main point in these words: "The Christmas season ought to warn us against committing the terrible sin of secularism, Whether it is done by laying the Son of God aSide in a manger, or by confining L) Him to a room in United Nations, or by any other more conscious I method of ignoring Him.’ One finds this thought developed by exposition, description, assertion, rhetorical question, cause to effect reasoning, illustration, Biblical allusion, and testimony. After explaining that was involved in the sin of secularism at the time Christ was born, Eldersveld asserts that ever since sin entered the world, men have been trying, by means of ”their vaunted SCientific method and their vain philosophies,“ to put God out of his universe. Then, by means of causal reasoning, he attempts to ——- 1 Jl_'_ 3‘ «188— show why men have wanted to get rid CF God. For example, (1) "They try to keep him.out of the classroom, so they can study the world Without any reference to Him"; (2) "They want him to keep up his holy hands off their business, So they can go on cheating and at stealing lithout a guilty conscience"; and (3) "They want him to ,f stay out of politics, so they can practice a minimum of statesman— ;hipamfi_a maximum of selfishness.” The Speaker fails, however, to give any concrete or specific instance as to when and where any of these situations have occurred. a As he nears the end of the hody of this discourse, the f 5" Speaker concludes, on the basis of cause to effect reasoning, that ; “we cannot affoni to ignore the son of God, for ignoring him is r the same thing as rejecting him." In substantiation of this concluSion, the follOWing evidence is submitted: (1) an alluSion to a statement of Christ that ”those who are not in: him are against him"; (2) the Speaker's assertion that, in the last analysis, there are only two classes of men: "those who want God's Son on the throne in this world, and those who want him in a manger"; and (3) a quotation from C. S. Lewis in support of the Speaker's assertion of there being only two classes 33 men: "Those who say to God: Thy Will be done; and those to whom God will sa°: L31 will be done." As a whole, it appears the Speaker relied more heavily upon exposi- tion and assertion for his logical proof in this sermon than upon argumentation and the various types of reasoning. 2. Emotional Proof In general, men find it easier to acknowledge the errors of a former age than to recognize the same type of weaknesses in their ~189- own age. Thus, most people readily admit that it was regrettable Yet, according to Elders- . “—3‘ r . there was no room for Christ in the inn. veld, it is difficult to get twentieth century individuals to _. , -_ -_.‘ ._..-__—.~.~.. . . an ~- acknowledge that their treatment of Christ may be similar to that 'W Al given him.two thousand years ago. In any event, this is the task ,l I i which Eldersveld, with the aid of emotional proof, attempts to accomplish in this sermon. Already in his introduction he makes an appeal to the listeners' sense of guilt and shame in regard to the place which g ‘1 they are giving Christ in their lives, stating: ”But when you look beneath the surface you get the ab e ee ' [italics ; mine] that maybe there isn't too much difference between that prayer room in the home of United Nations and that manger in Bethlehem long ago. The more you think about it, the more you realize that those two have something in common." This appeal to guilt and shame is intensified by means of an illustration portray- ing the difficulties encountered by those who had proposed that United Nations sessions be opened with prayer, and in the Speaker's description of the kind of recognition God is to be given in the proposed prayer room~-a description permeated with irony and sarcasm, as can be seen in the following quotation: Now comes the report that the proposed prayer room will be provided in the new building. It is not quite definite yet. me are only "reasonably certain" about it. In other words, it seems likely that our world organiwation is about to make that enormous concession to God! He will be given a room in United Nations! Not a large one, of course; but that's not necessary either. "It must be simple," we are told, "without religious symbols, and the prayers or meditations must be Silent." No noise, not a sound. Keep it quiet, inconSpicuous, and therefore without offense to anybody. And although God is to be given this nice little room, naturally He must be willing to share it with Buddha, Allah, and any other god whose worshippersrmgrbe interested in using it! a ... -190- In his description of the way Christ was treated when he came to earth, the speaker appeals to the sympathy of his audience: Two thousand years ago, when the Son of God came here, the world had no significant place for Him, and so He was given a manger. o o 0 Later on the world consciously gave him the same kind of As place throughout his thirty-three years upon this earth. the Apostle John put it: "He was in the world, and the world was made by Him,and the world knew him not. He came unto his own, and his own received him not." Underlying this whole sermon is the assumption and conten- tion that God as God has a claim to the preeminent place in the lives of men. On the basis of this premise, the speaker infers that whenever God is ignored or pushed aside, an injustice is perpetrated. Consequently, in his description of the kind of treatment God has received, he attempts to arouse the sympathy and indignation of his listeners by appealing to their sense of duty, justice, and righteousness. This becomes eSpecially evident when he introduces the third main topic of the sermon in these words: The Christmas season ought to warn us against committing the terrible sin of secularism, whether it is done by laying the Son of God aside in a manger, or by confining Him to a room in United Nations, or by any other more conscious method of ignoring him. Consider what it meant 2,000 years ago. God was entering his world that night, through the supernatural channel of a virgin birth. He was no stranger to this world. He owns it. He made it. It belongs to Him. But there was no room for him that night! Imagine that! That great God of heaven and earth, who upholds all creatures by his absolutely Sovereign hand, was on his way to redeem that world which his creatures had spoiled by their sin against him. But there was no room for him! He was in the very act of assuming our human nature, the nature that was responsible for wrecking his creation, and his purpose was to redeem the sinner who caused all the wreckage. But they closed the door in His face! By way of explaining what is involved in pushing God aside, Eldertrali says, "It means that man believes he can afford to ignore the biggest things that have ever happened in the whole human record: 1 i“ v‘l tr e .Iv ‘1 "-er . 4 -< ‘22—.rgvf “131- Bethlehem 0 o o Calvary o o o EaSter o o o PenteCOSt. o o o I'bdern man believes he can live and die Without paying any attention to these things!" In answer to this belief, Eldersveld submits y. a: emotional proof in the form of two rhetorical questions: “Gould 34 m4 Al there be any greater insult to almighty God? Are men so naive that .g they think the God of the universe will stand by passively and tolerate that kind of treatment?" The first question is an appeal to the listener's sense of shame, in so far as he is guilty of insulting God; the second is adapted to the listener's desire for L self-reSpect—-no one wishes to be considered naive—-and to the emotion of fear, the implication being that God will punish those 4-: a ‘ Who give him this "kind of treatment.“ The description of the attitude of the secularist toward Christianity, loaded with sarcasm and irony, was apparently intended by the speaker to excite a feeling of indignation and a sense of injustice at this type of treatment of Christians. Says he: Furthermore, the secularist is often very tolerant of Christianity—-almost intolerably tolerant at times! He believes that we Christians must have a place where we can sermons, sing our songs, and work PPEY our prayers, preach our out our little ideas without being molested by anyone. we must be permitted to believe whatever we want to believe, no matter how naive it mflY be. Bat We Wmst never Set the Peculiar lgt What We believe has anything to do With the notion t. 80ncalled big things that are going on in this world. That would be the height of presumption on our part. All we can ask is a comfortable place, but quite secluded, where we “$7 practice what we preach. That's just about the sum-total of what many people understand qy the freedom of religion today. It must provide a cozy compartment for God and His followers, but on the side streets of life, not in the main stream of traffic. In other words, it is the freedom to be religious if you want to, and not to be religious if you don’t want to-~ as though it doesn't make any great difference in our culture Whichever;you choose. . “$1... ._....t .. _ 3r ii..— -192- In contrast to this viewpoint the speaker asserts, “I need not say that such a conception of it is a radical departure from that of our forefathers. And the dngustingly patronizing manner in which it is currently eXpressed only makes it the more insufferable to 1&5 the real Christian, who believes that God may never be put on the sidelines but belongs right in the middle of things." While emotion- al proof of this type probably served to arouse a feeling of indig- nation on the part of those listeners who were sympathetic to the speaker's contentionS, one wonders what effect it had upon those J.‘ in the radio audience who Here opposed. In the opinion of this ‘Vl—A r . writer, such emotional proof would likely be acceptable to listeners ”‘11; in basic agreement With the teachings of Eldersveld, hut it probably would antagonize, rather than persuade, a hostile audience. f In this sermon the Speaker uses words which are charged with emotion and a_e Resigned to stir indignation. Phrases such as the follOWing, e.g., have more than descriptive implications: (1) "almost intolerably tolerant at times," (2) "work out our little ideas," (3) "height of presumption," (h) Wingustingly, patronizing manner," (5) "more insufferable to the real Christian," (6) "recall With scorn his contemptible deed," (7) ”hateful atheist," ani (8) "cowardly secularist." Eldersveld's use of emotional appeal is climaxsd near the close of the sermon when he says, "Let that be a lesson to us today! We cannot afford to ignore the Son of God, for ignoring him H is the same thing as rejecting him. Here we note that an appeal a (.3 is made to the listener's interest in his own security, self-preserva- tion, and welfare. The implication is that those who reject God _ ill—9: -193— and arc consequently "against Him" will be eternally separated from him. To them God will say: 'flhy will be done." The Speaker maintains man cannot "afford" to have this happen, and with the closing question he makes one final appeal to the listener to give God his "rightful place" when he asks: "Do you give the God of Christmas His rightful place of supreme dominion in your heart, in your life, and in your world?" 3. Ethical Proof It is somewhat difficult to characterize Eldersveld's use of direct ethical persuasion since apparently he did not consciously use it to any great extent in this sermon. The few direct references to himself seem to be emplqyed not so much for their persuasive value as because the discussion demands them. The following examples will serve to illustrate this point: (1) "That Sounds a little better, doesn't it? But I wonder whether it really is." (2) "Now I am afraid that our proposed United Nations prayer room is something like that too. . . . I am not saying that its pro- ponents are consciously making it that." (3) 'Yes, I know, but that's precisely the point, isn't it?" and (a) 'Tt always seems to me that the key figure in that story was Pontius Pilate." In his introduction, the speaker seeks to reveal good will through the tactful way in which he attempts to indicate to his audience that men are, perhaps, not as commendable as they think they are. He first establishes rapport with his audience by means of remarks Such as these: (1) "No doubt you read it too, and you nay recall that it said. . . ." (2) "From that report it would appear that we have wade some improvement. . . ." and (3) "That —-.. —l9h~ sounds a little better, doesn't it?" Having said this, the Speaker then diplomatically suggests that man's attitude toward God today may not be as commendable as it would first appear: .- :; gagesE—IJ-q A But I wonder whether it really is. At firSt glance it makes you feel pretty good. . . . But when you look beneath the surface *Ft you get the uncomfortable feeling that maybe there isn't too j much difference between that prayer room in the home of the 5‘5 United Nations and that manger in Bethlehem long ago. . ". An indirect source of Eldersveld's ethical strength is his tactful statement of ideas, frequently using the guarded language of inquiry. By means of questions he seeks to remove any appearance of prejudice and to create an attitude of fairness. The following examples illustrate this technique: (1) "That sounds a little better, doesn't it?" (2) ‘Yes, I know, but that's precisely .. _,.—V._’:—. .: . the point, isn't it?" (3) "Do you realize what it means when We push God aside that way?" and (b) "Isn't a secular culture essential— ly like that?" After concluding that the manger "may properly be called a symbol of an age that had no significant place for God" and then Stating that "our proposed United Nations prayer room is something like that too," Elder5veld immediately says: Please do not misunderstand. I am not saying that its pro- ponents are consciously making it that. Far from it. Their intentions are only the best. They are trying to get at least some recognition of God in that world organization. But the result of their efforts is hardly the kind of recognition God should have in our culture. Obviously, this was intended to pacify thosa listeners who might be sympathetic to the efforts of the proponents of a United Nations prayer room. It was an attempt on the part of the Speaker to create an image of himSelf as a fair—minded and not a prejudiced individual—~as one who, though critical of the results of their __-H— -195“ efforts, was still appreciative of the well-meant intentions of these proponents. The Speaker draws ethical strength by associating himself - ' 1' .~; saw _. -n'w; A ‘ A A _‘ l- with the ideas and vieWpoints of the forefathers of our nation. After describing the attitude of the secularist toward Christianity .3 and his conception of freedom of religion, Eldersveld, in an attempt to get his listeners to react against this attitude of the secularist and his interpretation of freedom of religion, says, "I need not say that such a conception of it is a radical departure _ A .1...4-—“ -_..-f from that of our forefathers." Thus he clearly implies that his interpretation-~in contrast to that of the secularist--is in harmony with that of "our forefathers." It appears that Eldersveld attempts to gain ethical appeal by associating a secular culture with that which is evil: cheating, stealing, selfishness, rackets, divorce, wicked amusements, indecent pleasureS, gambling, and liquor traffic. By contrast he and his cause are associated with that which is virtuous and elevated. This technique, together with the indirect ethical value implicit in the Speaker's pOSition as a minister of the goSpel, tends to focus attention upon the probity of the Speaker. It is probable that many of Eldersveld's radio listeners accept his assertions on the assumption that, being a minister, he must be honest, fair, and trustworthy, and therefore must be presenting the truth. D. Shrlg One finds a considerable use of satire in this sermon. In addition to the passages included above under emotional proof, *- —‘.p— ..____ ' «a-n____nIIIIIIIIIIIIIIIIIllllllllllIlllllllllllllllllllllllllll ) the folloWing quotations illustrate the s oeaker's use of irony and sarcasm: (1) "All the better and more important rooms were occupied by better and more important people who were engaged in 3% the better and more important things in life. You couldn't very vph well expect them to make room for this new arrival, could you?" j? (2) "How could we ever hope to find the road to peac if we disturbed the United Nations with such a « erupting thing as prayer to ‘ J. ,. (I‘LL, 1.1 God!" and (3) ".Iea are not 001': muji ts, I-Jho hate God, deny '1.‘ Ci) existS, and try to staMW out the ciristian faith. No, indeei, the popular polls reveal that 98% of oui people MlisvH there is a mod. 4. They are not against God. But neither are they for Him. They ; " have little or nothing to do with Him. They ignore Him. Goa; ~ is no longer relevant as far as they are concerned. Yes, of cou~se, ne must have a place, a comfortable corner somewhere, a pigeon-hole ’" our civilization." Among the stylistic devices found in this sermon, one observes the following beingu sed rather conSistentlv: (l ) Alliteration--(a) "The unwanted Babe of Bethlehem was bound to become the crucified Christ of Calvary," (b) "They want Him to ”A minimum of keep His holy hands off their bus inc ss," and (c) statesmanship and a maximum of selfishness.” (2) Contrast-—(a) "When the Son of God came to this earth he was laid aside in a manger. . . . Today we have the promise at- least that God will be given a room in United Nations headquarters." (b) 'Strengely enough, it turned out that while Americans opposed it, the Russians didn't seem to care Whether it was done or not.” and (C) "‘b didn 't want to take sides with the enemies of Christ. . . . But neither did he wa nt to take sides with the friends of Christ." (3) Parallel 4 ”177- sentence structure in a sequence of sentences and repetition of H words and phraseS, e.g., ex a ,' to keep his holy hands off their buSiness, s2 they can go on cheating and stealing without 52—?” 1:22;. < - r1: -: a guilty conscience. Ibex want fiim to stay out of politics, sg H . ‘5" 1.52"” they can practice a minimum of statesmanship and a maximum of ,1 selfishness. Ibex want aim to keep his justice out of their courts, in the scoundrel can go free and the rackets can flourish." (Italics mine.) Notice should also be made of the repetition of "the better r‘: and more important" theme found in the passage quoted above, illustrating the speaker's use of irony and sarcasm, as wall as of the repetition of the theme, "there was no room for Him," Which is reiterated in the Speaker's description of the birth of V. —.l«_‘—:'-= . es? Christ. Throughout the sermon one finds Eldersveld tending to use parallel structure in conjunction with the repetition of words and phrases. As a whole the style of the sermon is marked by directness, clarity, simplicity, and vigor. Directness is attained, in part, by a liberal use of questions and by the use of the personal pronoun ‘you," which occurs nineteen times during the course of this message. Short, terse Sentences, such as——"He owns it, He made it, It belongs to Him"-—makes for clarity and simplicity of style. The characteristic of vigor is secured by a frequent use of exclamatory sentences. In general, it can be said that Eldersveld‘s manner of Speaking is essentially an oral style-— Simple in structure, direct, forceful, and instantly intelligible. E. S a l a ~s°s The three conventional divisions—-introduction, body, and ~1er".— conclusion--are readily discernible. Although there is an indica— tion, in the introduction, of the topic to be discussed by the speaker, the central theme is not clearly revealed until later in reg-52.2% ‘. A -_."_'_'"l ‘ the sermon. The body is developed under three main heads, with the 2 topical order serving as the basis for the division of the material. The main ideas are developed primarily by exposition, with some use of inductive and causal reasoning. Unity and coherence are main- tained by means of transitions and summaries. In the conclusion, which is very brief—-consisting of only three sentences—~the speaker personalizes his message, summarizes the main ideas, and attempts «W. to motivate the audience into giving "the God of Christmas His 4‘3; rightful place." The first main topic of the body--that the world had no significant place for ChriSt at the time of his birth-—is developed by exposition and inductive reaSOning. In attempting to establish the second contention-~that the proposed United Nations prayer room is also a symbol of an age which has no significant place for God—— the Speaker uses exposition, assertion, illustration, statistics, definition, and rhetorical question, with by far the most Space devoted to assertion and exposition. Although the logical structure of the third main thought—-that the Christmas season ought to warn men against committing the sin of secularism-~is buttressed by causal reasoning, illustration, rhetorical question, Biblical allusion, and testimony, the Speaker here also places considerable reliance upon assertion, deseription, and exposition for the develop- ment of his ideas. As a whole, it appears that more reliance has been placed upon exposition and assertion for the logical proof in this sermon than upon argumentation and the various types of reaSOning. Throughout the sermon, Eldersveld attempts to motivate his audience by appeals to their sense of guilt, shame, sympathy, justice, and fear and to their basic interest in their OWn Security, self-pre- servation, and welfare. Underlying the whole sermon is the assump— tion and contention that God as God has a claim to the preeminent place in the lives of men and that, therefore, men owe allegiance to God. On this basis, emotional appeal is directed to the listener's sense of duty and justice. It appears there would be a considerable difference in reaction to some of the emotional proof contained in this sermon between the secularist, opposed to the ideas of the speaker, and the orthodox Christian, in Sympathy with the contentions of the speaker. For example, the emotional proof designed to arouse indignation, in the description of the secularist's attitude toward Christianity, would probably result in this effect ill listeners agreeing With the teachings of the Speaker but would probably antagonize, rather than persuade, members of the audience hostile to the speaker's ideas. It is somewhat difficult to characterize Elder5veld's use of direct ethical persuasion since apparently he did not consciously use it to any great extent in this sermon. The few direct references to himself seem to be employed not So much for their persuasive value as because the discussion demands them. Indirect ethical values are implicit in the speaker's position as a minister of the gOSpel. In view of this, it is probable that many of Eldersveld's radio listeners accept his assertions on the assumption that, being a minister, he must be honest, fair, and trustworthy, and therefore must be presenting the truth. ~.__.,__. _. a». -w. (":07— —200~ An indirect source of Eldersveld's ethical strength is his tactful statement of ideas, frequently using the guarded language of inquiry. By means of questions he seeksi 0 remove any appearance of prejudice and to create an attitude of fairness. In addition to this he also draws ethical strength through the assaciation of himself with the ideas and viewpoints of the forefathers of our nation. By associating himself and his cause with that which is virtuous and elevated and a secular culture with that which is evil, Elder5veld gains ethical appeal and focuSes attention upon the probity of his character. Perhaps satire is the most striking stylistic device found in this sermon. Others usad rat‘er consistently are: allitera— tion, contrast, parallel sentence structure, and repetition of words and phrases. The $13le of the sermon is marked by directness, clarity, simplicity, and vigor. In general, it can be said that Eldersveld's manner of s>ea .~ . V was sentence (guilds to a ClLIE._X-;] (o) "an special responsiuility a. we represent the geoeemixg fatteihoot: oi Good , (Z; "the finest fathers in the world"; and (o) "tilt-2;? openly gisooey and '31:;‘IIOI’IOI‘ and L_‘-_cspise a truly christian father.” (Italics mine.) In general, Elder-syrelci's style of speaking can be charac- eaks in the active voice, seldou. using terizzt "LS vigorous. -Ie s [I J. -250- the passive construction. it times he enclains,