Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

influence. Evangelical radio broadcasting to the Soviet Union consists primarily of evangelistic preaching and a teaching of those doctrines that can easily be taught on an interdenominational basis. Most radio preachers have avoided the subject of ecclesiology in order not to sound denominational. And yet the most prominent problem among Soviet evangelicals is their argumenta- tion on what it means to be the church. Few of them would like a radio preacher to give them specific advice on whether to join the AUCECB or CCEGB, but most of them would appreciate hearing factual presentations Assessment of East European Mission Societies 405 on the nature of the conflict as seen from an outside perspective. Even more, Soviet evangelicals have been asking for more information about church history, church doctrine, conflict resolution from a Christian _ perspective, and a host of other topics where they sense a vacuum. In short, they are expecting radio broadcasters to ,exercise responsible leadership which means that the quality of radio speakers must be high. Most radio preachers demonstrate great dedication and self-sacrifice but the majority of them are primarily evangelists. There is a search underway for more diversified talent. Even on the subject of radio evangelism, there has been considerable criticism. Soviet listeners complain that they find a typical evangelical radio sermon incomprehensible because of the heavy reliance on religious clichés. Others are urging a more conscious audience selection. For example, program content and style would be different a) for believers, b) for those persons who were seeking faith, or c) for those who need some- thing to stop them in their tracks and start them thinking. Aside from the creativity demanded from such diversified program- ming, such changed programming involves a further problem. The stan- dard image of a Soviet evangelical is someone who likes gospel songs or hymns, observes a sober dress code, and is not culturally hip. Would re- ligious folk music or pop music or a program reviewing the arts from a Christian perspective be an embarrassment to Soviet evangelicals? Would converts from such programs, responding to such images, fit into a local evangelical congregation? Whether these broadcasters will exercise their de facto leadership sensitively remains a question. 4, Political Attitudes. The Richard Wurmbrand mission is an anti- communist mission. It is as much committed to the overthrow of commu- nism as to helping believers in communist societies. In Richard Wurm- brand’s world-view, a Christian must oppose communism, which logically means that Soviet Christians must be anti-communist, perhaps also un- patriotic. Brother Andrew is not as outspokenly political in his rhetoric, but he constantly emphasizes that there is an intense spiritual struggle going on between the spiritual forces of light and darkness, with communism being the f