File: ZIP, 6. Tozer was well known in evangelical circles both for his long and fruitful editorship of the Alliance Witness as well as his pastorate of one of the largest Alliance churches in the Chicago area. Even more than these, however, he was widely known for his penetrating books on the deeper spiritual life. He was in great demand throughout the country as a speaker on Bible conference programs and he came to be known as the "Prophet of Today. The material is reprinted here by special arrangement with Christian Life magazine.

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File: EPUB, 1. Tozer was well known in evangelical circles both for his long and fruitful editorship of the Alliance Witness as well as his pastorate of one of the largest Alliance churches in the Chicago area. Even more than these, however, he was widely known for his penetrating books on the deeper spiritual life. He was in great demand throughout the country as a speaker on Bible conference programs and he came to be known as the "Prophet of Today.

The material is reprinted here by special arrangement with Christian Life magazine. In sermon, song and prayer we are forever reminding the Lord and each other that what we must have to solve all our spiritual problems is a "mighty, old-time revival.

So strongly is the breeze blowing for revival that scarcely anyone appears to have the discernment or the courage to turn around and lean into the wind, even though the truth may easily lie in that direction. Historically the major world religions have had their periods of decline and recovery, and those recoveries are bluntly called revivals by the annalists. Let us not forget that in some lands Islam is now enjoying a revival, and the; latest report from Japan indicates that after a brief eclipse following World War II Shintoism is making a remarkable come-back.

In our own country Roman Catholicism as well as liberal Protestantism is moving forward at such a rate that the word revival is almost necessary to describe the phenomenon. And this without any perceptible elevation of the moral standards of its devotees.

A religion, even popular Christianity, could enjoy a boom altogether divorced from the transforming power of the Holy Spirit and so leave the church of the next generation worse off than it would have been if the boom had never occurred. I believe that the imperative need of the day is not simply revival, but a radical reformation that will go to the root of our moral and spiritual maladies and deal with causes rather than with consequences, with the disease rather than with symptoms.

It is my considered opinion that under the present circumstances we do not want revival at all. A widespread revival of the kind of Christianity we know today in America might prove to be a moral tragedy from which we would not recover in a hundred years.

Here are my reasons. A generation ago, as a reaction from Higher Criticism and its offspring, Modernism, there arose in Protestantism a powerful movement in defense of the historic Christian faith. This, for obvious reasons, came to be known as Fundamentalism. It was a more or less spontaneous movement without much organization, but its purpose wherever it appeared was the same: to stay "the rising tide of negation" in Christian theology and to restate and defend the basic doctrines of New Testament Christianity.

This much is history. Falls Victim to Its Virtues What is generally overlooked is that Fundamentalism, as it spread throughout the various denominations and non-denominational groups, fell victim to its own virtues. The Word died in the hands of its friends. Verbal inspiration, for instance a doctrine which I have always held and do now hold , soon became afflicted with rigor mortis.

The voice of the prophet was silenced and the scribe captured the minds of the faithful. In large areas the religious imagination withered. An unofficial hierarchy decided what Christians were to believe. Not the Scriptures, but what the scribe thought the Scriptures meant became the Christian creed.

Christian colleges, seminaries, Bible institutes, Bible conferences, popular Bible expositors all joined to promote the cult of textualism. The system of extreme dispensationalism which was devised, relieved the Christian of repentance, obedience and cross-carrying in any other than the most formal sense. Whole sections of the New Testament were taken from the Church and disposed of after a rigid system of "dividing the Word of truth.

A kind of cold mist settled over Fundamentalism. Below, the terrain was familiar. This was New Testament Christianity, to be sure. The basic doctrines of the Bible were there, but the climate was just not favorable to the sweet fruits of the Spirit. The whole mood was different from that of the Early Church and of the great souls who suffered and sang and worshiped in the centuries past.

The doctrines were sound but something vital was missing. The tree of correct doctrine was never allowed to blossom. The voice of the turtle dove was rarely heard in the land; instead, the parrot sat on his artificial perch and dutifully repeated what he had been taught and the whole emotional tone was somber and dull.

Faith, a mighty, vitalizing doctrine in the mouths of the apostles, became in the mouth of the scribe another thing altogether and power went from it. As the letter triumphed, the Spirit withdrew and textualism ruled supreme. In the interest of accuracy it should be said that this was a general condition only. Certainly there were some even in those low times whose longing hearts were better theologians than their teachers were. These pressed on to a fullness and power unknown to the rest.

But they were not many and the odds were too great; they could not dispel the mist that hung over the land. The error of textualism is not doctrinal. It is far more subtle than that and much more difficult to discover, but its effects are just as deadly. Not its theological beliefs are at fault, but its assumptions. It assumes, for instance, that if we have the word for a thing we have the thing itself. If it is in the Bible, it is in us.

If we have the doctrine, we have the experience. The Bible tells us how to be saved, but textualism goes on to make it tell us that we are saved, something which in the very nature of things it cannot do. Assurance of individual salvation is thus no more than a logical conclusion drawn from doctrinal premises, and the resultant experience wholly mental.

Revolt from Mental Tyranny Then came the revolt. The human mind can endure textualism just so long before it seeks a way of escape. So, quietly and quite unaware that any revolt was taking place, the masses of Fundamentalism reacted, not from the teaching of the Bible but from the mental tyranny of the scribes.

With the recklessness of drowning men they fought their way up for air and struck out blindly for greater freedom of thought and for the emotional satisfaction their natures demanded and their teachers denied them. The result over the last 20 years has been a religious debauch hardly equaled since Israel worshiped the golden calf. Of us Bible Christians it may truthfully be said that we "sat down to eat and to drink, and rose up to play.

Aside from a few of the grosser sins, the sins of the unregenerated world are now approved by a shocking number of professedly "born-again" Christians, and copied eagerly. Young Christians take as their models the rankest kind of worldlings and try to be as much like them as possible. Religious leaders have adopted the techniques of the advertisers; boasting, baiting and shameless exaggerating are now carried on as a normal procedure in church work.

The moral climate is not that of the New Testament, but that of Hollywood and Broadway. Most evangelicals no longer initiate; they imitate, and the world is their model. The holy faith of our fathers has in many places been made a form of entertainment, and the appalling thing is that all this has been fed down to the masses from the top. That note of protest which began with the New Testament and which was always heard loudest when the Church was most powerful has been successfully silenced.

The radical element in testimony and life that once made Christians hated by the world is missing from present-day evangelicalism. Christians were once revolutionists—moral, not political—but we have lost our revolutionary character. It is no longer either dangerous or costly to be a Christian. Grace has become not free, but cheap. We are busy these days proving to the world that they can have all the benefits of the Gospel without any inconvenience to their customary way of life.

For this reason it is useless for large companies of believers to spend long hours begging God to send revival. Unless we intend to reform we may as well not pray. Unless praying men have the insight and faith to amend their whole way of life to conform to the New Testament pattern there can be no true revival. When Praying Is Wrong Sometimes praying is not only useless, it is wrong.

Here is an example: Israel had been defeated at Ai, and "Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the eventide, he and the elders of Israel, and put dust upon their heads. But "the Lord said unto Joshua, Get thee up; wherefore liest thou upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them.

Up, sanctify the people, and say, Sanctify yourselves against to morrow; for thus saith the Lord God of Israel. There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.

To beg for a flood of blessing to come upon a backslidden and disobedient Church is to waste time and effort. A new wave of religious interest will do no more than add numbers to churches that have no intention to own the Lordship of Jesus and come under obedience to His commandments. God is not interested in increased church attendance unless those who attend amend their ways and begin to live holy lives. Once the Lord through the mouth of the prophet Isaiah said a word that should settle this thing forever: "To what purpose is the multitude of your sacrifices unto me?

When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. If ye be willing and obedient, ye shall eat the good of the land. All-night prayer meetings that are not preceded by practical repentance may actually be displeasing to God. Separation, obedience, humility, simplicity, gravity, self-control, modesty, cross-bearing: these all must again be made a living part of the total Christian concept and be carried out in everyday conduct.

We must cleanse the temple of the hucksters and the money changers and come fully under the authority of our risen Lord once more. And this applies to this writer and to this publisher as well as to everyone that names the name of Jesus. Then we can pray with confidence and expect true revival to follow. Suppose some angelic being who had since creation known the deep, still rapture of dwelling in the divine Presence would appear on earth and live awhile among us Christians.

He might, for instance, wonder how we can be contented with our poor, commonplace level of spiritual experience. In our hands, after all, is a message from God not only inviting us into His holy fellowship but also giving us detailed instructions about how to get there.

After feasting on the bliss of intimate communion with God how could such a being understand the casual, easily satisfied spirit which characterizes most evangelicals today? And if our hypothetical being knew such blazing souls as Moses, David, Isaiah, Paul, John, Stephen, Augustine, Rolle, Rutherford, Newton, Brainerd and Faber, he might logically conclude that 20th-century Christians had misunderstood some vital doctrine of the faith somewhere and had stopped short of a true acquaintance with God.

What if he sat in on the daily sessions of an average Bible conference and noted the extravagant claims we Christians make for ourselves as believers in Christ and compared them with our actual spiritual experiences? He would surely conclude that there was a serious contradiction between what we think we are and what we are in reality.


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