In the thirties, the world was alternately fascinated and horrified with the antics and atrocities of the Spanish Civil War. Thousands of young communist sympathizers in Canada, Britain and America enlisted in foreign brigades to fight for the "legitimate" government of Spain. Franco, who was vilified by the media, was seen as a fascist revolutionary. Certainly, he did accept weapons, ammunition, advisors and "volunteers" from both Mussolini and Hitler.

Just as certainly, the fighting was desperate, and desperate actions and atrocities were committed by both sides. However, Franco did have the good common sense to sit out the terrible battles of the second World War, grudgingly giving as little aid and comfort to the desperate duo in Rome & Berlin as he could.

While history has yet to fairly consider the equal brutality of the warring factions, we ought to realize that in point of fact, Franco was indeed a counter-revolutionary instead of a revolutionary. By this terminology we should understand that the liberal established government of Spain had drifted very far to the left of the political spectrum. A peaceful transition to communism had almost succeeded. With support and encouragement from the tradition minded Roman Catholic Church, Franco supposedly only sought to restore what had been taken away from the people and feudal institutions of Spain.

Without defending General Franco, we may use this political example of a counter-revolution to help us understand what has happened almost without exception to the major mainline denominations in this century. The scenario reads almost exactly, even to the vilification of any and all who oppose the the plans and purposes of theological liberalism defined by the National Council of Churches. Presbyterians went through the counter-revolution in the twenties. The battle of words was desperate and when the dust had settled, the conservatives were put out of their own Church.

In denomination after denomination the counter-revolutionaries captured control and turned organizations in "new and exciting" directions. Only the Missouri Synod Lutherans and the Southern Baptist Churches have kept control in conservative hands. There, as in the rest of the denominations, hard feelings and even hatred abounded. The sincerely faithful were made to feel like strangers in their own homes, and as these faithful were turned out their personalities took on Francoesque features.

It is hard for many today to appreciate the intensity of the spiritual battles that simmered, flared and flickered for forty years. I came in on the tale end of the conflict. The last conservative skirmishes were being dealt with. I know from personal experience the pain of being publicly ridiculed for believing that Isaiah and the other prophets could actually predict the future. I was horrified in Seminary when one professor explained that the second coming was in the appearance of the Holy Spirit and anyone who believed otherwise should be considered a candidate for intensive therapy. Time after time, liberals attempted to wash my brain with trivia and myths. So, I still get a little tense when I have to walk into a liberal situation.

I guess the thing that is still the most upsetting is the fact that the majority of the liberals are not even gracious enough to admit that the historic church was ever any different from their modernism. One honest liberal, a professor Kirsop Lake, has at least had the courtesy to admit the truth: "It is a mistake often made by educated persons who happen to have but little knowledge of historical theology, to suppose that fundamentalism is a new and strange form of thought. It is nothing of the kind; it is the partial and uneducated survival of a theology which was once universally held by all Christians. ... we have departed from the tradition."

And that tradition of the faith once given to the saints is really despised. Religious liberalism represents a revision of practically the whole of traditional theology. The only fact of the New Testament that is admitted to be historic fact is the crucifixion. Never mind the Apostle's explanation of the purpose of that crucifixion or the witness of over five hundred people that death was not the end of the matter! Certainly, the liberal mind still likes to use the "God-talk" of Scriptures, but the words and phrases are understood in novel and twisted ways. Whole new meanings are given to the revelation record. Phrases and doctrines cherished by the faithful are turned to myth and supposition.

Well did Jesus warn us to "watch out that no one deceives you". In verse ten He continues: "At that time many will turn away from the faith and will betray and hate each other, and many false prophets will appear and deceive many people." A few years ago there was a short series on public television by a popular philosopher Joseph Campbell. In that series, Dr Campbell wove an appealing syncrenism of the world's myths to present the liberal "truths". I listened to about half an hour and then turned it off immediately. For a person with a little imagination, that appeal is especially dangerous. The Lord only knows how many people Dr Campbell has led astray.

Further on in verse twenty-four of our chapter in Matthew we are warned that "false Christ's and false prophets will appear and perform great signs and miracles to deceive even the elect _ if that were possible." Well should we be aware of the worldly temptations and marvel that we by God's grace have not been taken in. Our focus should be on verse thirteen where our responsibility lies. Our responsibility is to turn away from all worldly religions and turn our attention to Jesus Christ, His person and His words.

Earlier I mentioned a favorite liberal interpretation that the second coming already occurred in the giving of the Holy Spirit. Our chapter today declares in the very recorded words of Christ that there will certainly be a noticeable second return at the end of the age. Look carefully at verse twenty-seven and verses thirty to thirty-five. Jesus is indeed coming again. Now, we know that some verses in this chapter were fulfilled at the destruction of Jerusalem in 70 AD. But the final end has not yet come. In the midst of opposition, persecution, war, famine and earthquake this present age moves towards the final countdown. We do not know the day nor the hour of his coming even as it certainly draws nearer and nearer. In times such as the present, worldly events press us to greater hopefulness that the great day will not long be delayed. We should know that Jesus could return today, tomorrow or even a thousand years from now. Our duty and our calling is twofold. We are to hold fast to the faith and proclaim that faith throughout the whole earth. May the Lord find us busy at that task whenever He suddenly breaks into history and rolls up the heavens like a curtain. Come Lord Jesus, come quickly, Amen.