Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

only when the Baptists also begin to practice Paul’s advice to the Philippians in greater measure? Very likely, Pentecostals will opt for a separate union, denominational multiplication is, after all, also the Western model. But to separate the disagreeing parties is the way of the world; the way of Christ is to create in himself one new man in place of the two, so making peace (Eph, 2:15, RSV). The question of ecumenism is also complicated by this tension between purism and: realism. Evangelicals affirm the desirability of a union of evangelicals. In practice this has meant uniformity on the basis of power rather than a unity fostering pluralism. To attain a more open union is the challenge for church statesmen in the eighties. Abroad, AUCECB representatives are present at innumerable ecumenical gatherings. Hereby they hope to exert some influence for peace in the world. Their foreign visits, which involve describing the freedoms of their own church life and require passing over in silence the many negative facts, has at key points 470 Soviet Evangelicals Since World War Ii helped to reduce criticism of Soviet violations of religious liberty. Whereas that function appears to be a requirement for foreign travel, the Russian Baptist leaders recognize that these foreign links have become an important lifeline whereby they have been assisted in the importation of literature and have gained friends who will not remain silent, should a new wave of repression start, But the average member, who is often unaware of these realistic advantages, but has heard about the misleading emphases of their spokesmen abroad, is uncomfortable with ecumenism. Since the Western radio preachers denounce the ecumenical movement as the whore of Babylon described in the Book of Revelation, they want no part of it. Other evangelicals (but also AUCECB member churches) have links with East European missions. Do the missions help the work or are they a hindrance? That question can be answered only by carefully examining the work of each mission individually. But the scandal involving the two big missions, Underground Evangelism and the Wurmbrand mission, has given the whole enterprise a bad reputation. The financial contributions from the missions to the Reform Baptists have contributed to a growing factionalism. Perhaps a more major consideration is the pressing need for a major over- haul of mission activity in the direction of permitting the recipients greater maturity and responsibility, and to practice greater responsibility as missions which can do a good work without immediately needing public credit for it. The challenge before them is to demonstrate a shared leadership function with Soviet evangelicals. Perhaps the radio preachers can begin by offering a more nuanced critique and appreciation of the ecu- menical movement rather than to spout an undifferentiated anti- ecumenism that threate