President Carter's Dilemma

We referred last month to the initiative of U.S.A. President Carter and his Secretary of State, Cyrus Vance, in trying to bridge the gulf between Israel and her Arab neighbours and to reconvene the Geneva Peace Conference before the end of this year. Since then events have reemphasized the complexity of the task they have undertaken. The Israeli Foreign Minister Moshe Dayan has had prolonged discussions in New York with President Carter who has also discussed his proposals with various Arab Statesmen. A new development was the joint U.S.A. Soviet statement on Middle East policy which on the face of it seems to indicate some compromise on the former attitudes of both the Great Powers. But in these delicate matters, as is evident from former statements of this nature, words can be differently construed even by contracting parties.

The early Israeli reaction to the joint communique was one of dismay. It was thought to indicate a significant shift of policy by America and brought fears of an imposed settlement detrimental to Israeli interests. However, a delegation of 27 Jewish members of Congress who expressed concern were assured by President Carter, "I'd rather commit political suicide than hurt Israel". In the meantime the Israeli government has been hampered by the illness of Prime Minister Menachem Begin who has been in hospital suffering from severe exhaustion. At the time of writing there are rumours that Israel has declared a state of emergency.

There are two conflicting factors which President Carter has to bear in mind when trying to balance his options. On the one hand, there is strong support for Israel in the U.S.A., and, on the other, there is the spectre of an oil embargo by the Arab States. It is an agonizing dilemma. Will he be able to resolve it? That is the question which will need to be answered before the Geneva Peace Conference can be reconvened.

"The word of the Cross"

"... he departed from Athens, and came to Corinth" (Acts 18:1).

Luke's terse reference to Paul's arrival at Corinth gives no hint of the state of mind of this valiant servant of Christ as he approached one of the great mercantile centres of the Roman world. An important trading city like Corinth would be accustomed to receiving celebrities, and no doubt there were appropriate civic formalities to welcome them. But Corinth had never before had a visitor like this one - and none so important. He traded in imperishable wares. Yet there were no civic dignitaries to welcome him. He entered the city alone, unknown and unnoticed. Who was this stranger? What was his business, and how would he go about it?

Paul was "a servant (slave) of Jesus Christ, called to be an apostle, separated unto the gospel of God" (Rom. 1:1). These were his credentials. As a slave of Jesus Christ he is completely detached from his own interests and entirely occupied with ~he affairs of his Master. But Paul is also an apostle, an envoy of the court of heaven. And he is separated unto the gospel of God. Whatever pursuits engaged others, this only and this always was to be his work. Political struggles, humanitarian aims, social ideals, and other like causes may occupy the energies of other worthy men but for him - "separated unto the gospel of God". Corinth was indeed honoured to find a place in this remarkable man's itinerary and would soon become aware of his mission and message.

Paul came to Corinth fresh from his encounter with the philosophers on Mars' Hill. The Athenians had been left to ponder his profound statement on the nature and being of the God he served (Acts 17:22-31). But Corinth was not Athens. What tactics would he adopt in this hotbed of wickedness and licentiousness? We are left in no doubt, "I determined", he wrote later to the church in Corinth, "not to know anything among you save Jesus Christ and Him crucified" (1 Cor. 2:2). This would be his theme. Yet he trembled to handle it. Paul was a man with fiery zeal and a mighty intellect. He was a born leader of men. Such men can sway others, mould their thinking, and attach to themselves a following. But Paul was the slave of his Master. So it was to be "the word of the cross". Corinth was to hear that the salvation of men was worked out by God on a Roman cross. If the sinners at Corinth were to receive that salvation they must come to the place called Calvary.

Take away the cross of Christ and the New Testament does not make sense. Without it there is no gospel. To present "the word of the cross" without gimmicks and tricks of oratory is the solemn task of every true servant of Christ.

unknown | Nov 1977
Comment By Torchlight