“Watch out that no one deceives you!”

Christians have a choice: apostasy and judgment, or faithfulness and preparation?

But is strongly criticised by brave bishops

A house theologically divided against itself cannot stand.

In 8 January, the Anglican Centre in Rome issued a joint statement¹ with the Archbishop of Canterbury announcing the appointment of Dr John Shepherd as its Interim Director. Within days it came to light that he had preached a sermon in 2008 questioning the traditional view of Jesus' resurrection.

Immediately there were calls that Shepherd should resign,² and Justin Welby's judgment was openly questioned.³ Following the outcry Shepherd issued a statement seeking to clarify his beliefs⁴ but, as one commentator has observed, it far from confirms his orthodoxy.⁵

Shortly before this debate I was reminded of events 35 years ago surrounding the consecration of another resurrection-denier as a bishop. I believe that those events were a missed opportunity to steer the CofE away from the confused place it has now reached.

The Fire of 1984

A few weeks earlier a non-Christian friend had asked me if I could explain why CofE vicars were unable to understand the violent nature of Islam. My thoughts went immediately to the fire at York Minster which started 36 hours after the Archbishop of York, John Habgood, ordained David Jenkins as Bishop of Durham. Jenkins was on record as not believing in either Jesus’ virgin birth or the resurrection. In the early hours of the following Monday morning, ‘lightning’ struck the Minster, and the roof of the South Transept was consumed in flames. Many saw this as significant because that was the section of the Minster in which hands were laid on Jenkins by Habgood and others.

Faced with such a compelling set of circumstances, the Archbishops of the day did not heed the biblical injunction to ‘consider their ways’ (Hag 5:1). The Archbishop of Canterbury, Robert Runcie, told The Times that “the Lord was on our side as we battled with those flames.” In a letter to the same paper, Habgood questioned the opinions of some who suggested that God was behind the incident, asking, “What kind of a god do your correspondents believe in?” He concluded that this was “the kind of world from which the Christian Gospel rescued us.”

Faced with such a compelling set of circumstances, the Archbishops of the day did not heed the biblical injunction to ‘consider their ways’ (Hag 5:1).

At the time many suspected that this denial of divine intervention was because the Church’s insurance policies did not cover ‘acts of God’, but were there more fundamental reasons behind their protests?

The South Transept of York Minster ablaze, 1984. PA/PA Archive/PA Images.Habgood’s god was shaped by the theology of deism, in which God takes no action in the world. This argument is consistent with Jenkins’ denial of the virgin birth and resurrection, for a prerequisite of both is faith that God is actively involved in our lives. The Archbishops therefore colluded in twin denials: the first being that Jenkins’ disbelief was of any consequence; secondly that the Creator remains involved with people.

Was God Serious?

It is easy for some Christians to react to major traumatic events when they occur with claims that they are expressions of divine anger. It is much harder to then watch through several subsequent decades of no apparent further consequences and still believe that God was serious when he broke out “like fire” (Amos 5:6) in 1984.

Elijah, however, did not meet the Lord in the storm, earthquake or fire, but through his still, small voice (1 Kings 19). God does not always work within our human time-frames; in order to understand his purposes, we must draw near him and listen intently.

Enoch was a prophet who warned of coming judgment 1,000 years before the Flood. Similarly, Israel rejected the Lord as their king over 1,000 years before Jesus’ incarnation, but they only spoke out their rebellion a few hours before his crucifixion (1 Sam 8:7; John 19:15). At this point there was no sudden thunder from Heaven, no immediate sword of the Lord - it was almost 40 more years before they reaped what they had sown.

When answering my non-Christian friend, I realised that many clergy are now incapable of discerning good from bad, unwilling to take God at his word and unable to understand his ways and purposes, as the recent debate around Rev Shepherd illustrates. But there are consequences of disbelief: throughout the Scriptures we discover that the Lord uses both nature and people to discipline those who are known by his name (Heb 12:4-8) and that he judges them more stringently than unbelievers.

The Lord uses both nature and people to discipline those who are known by his name (Heb 12:4-8) and judges them more stringently than unbelievers.

People Who Lack Knowledge

Israel was warned of the dangers of disbelief by various prophets. One was Hosea, who highlighted the consequences of not seeking truth, mercy and a knowledge of the Lord. Hosea specifically warned that God’s people would be destroyed for their lack of knowledge, adding, “Because you have forgotten the law of your God, I also will forget your children” (4:6).

Three decades after the York fire, we are in a situation where the ‘children’ of that generation are now in leadership. They bear all the signs of having embraced the disbelief of their forefathers and having forgotten the law of God. They are people who have not had their senses trained to discern between good and evil (Heb 5:12-14). Though the current Archbishop of Canterbury is from the evangelical stable, he seemingly approves of secular sexual ideologies which seek to eradicate all memory that the Lord created us male and female. Thankfully not all in the CofE agree – over 2,600 have now signed an open letter urging the House of Bishops to reconsider their position on transgender ‘celebration’ services.⁶

The CofE was built on disjointed foundations, and any house thus theologically divided against itself cannot stand (Matt 12:25). 35 years after the events of 1984, therefore, that we have arrived at this current state of affairs should be no surprise.⁷ But where is God?

It may seem that since 1984, the Lord’s response has involved little more than starting a fire. But if we join the dots of disbelief in that institution and elsewhere, we will appreciate that he has not forgotten, nor is he slow in fulfilling his promises: in fact, he is enduringly patient, wanting all to be given opportunity to come to know the truth (2 Pet 3:9). Only then, when it is his time, will he judge them in righteousness.

The Lord has not forgotten: in fact, he is enduringly patient, wanting all to be given opportunity to come to know the truth (2 Pet 3:9).

Many faithful clergy and congregations are ready to leave the CofE altogether, while others continue to hope that the tide will turn. There has never been a time like the present – as the hallmarks of judgment described in Romans 1 manifest across the nations - for believing Anglicans to seek the Lord’s heart and guidance.

I’m not sure if my non-Christian friend has accepted that the disbelief of their predecessors is the reason why many vicars are unable to discern the spirit behind Islam, but I pray that one day he will embrace the Son of God who was born of a virgin and whose transformed body was raised from the dead. Would that the leaders of the established Church would do the same.

References

1 Anglican Centre in Rome: Appointment of an Interim Director for the Anglican Centre in Rome.

2 Bird, S and Wyatt, T. Archbishop of Canterbury's envoy who disputes the resurrection of Christ urged to quit Vatican post. The Telegraph, 12 January 2019

3 Ashenden, G. The appointment of a heterodox priest as new Director to the Anglican Centre in Rome. ‘What would Jesus do?’ is not what Welby did.

4 Anglican Centre in Rome: A statement from the Very Rev Dr John Shepherd.

5 Believing in the body: Reflections of an Anglican Theologian.

6 See https://www.responsetohob.co.uk/.

7 The CofE is not alone. In most denominations leaders are falling over themselves to embrace the godlessness prevailing in the nation.

See also: 'Joining the Dots of Disbelief in the Church of England' by Randall Hardy.

Background links

July 9, 1984: Lightning bolt is responsible for catastrophic York Minster blaze | BT

Memories of York Minster fire in 1984 | York Press

How the York Minster fire sparked an unholy row in The Times | YorkMix

The fire at York Minster, July 9th 1984 | Prophetic Telegraph

THE UK DROUGHT 1984, Weather Vol 39(11) | DeepDyve

Paul Luckraft reviews ‘Two Minutes Added On’ by Stephen Bishop (Zaccmedia, 2018)

Stephen Bishop’s latest book is a sequel to his previous book, ‘Time: Full Stop or Question Mark?’. When interviewed for Prophecy Today he said he felt there was more to say on this topic and that he would be exploring certain aspects further which may result in another book. So, here it is!

The title is based upon a sporting analogy (added time at the end of a football match) and is intended to show that “God’s work is not constrained in an unyielding timeframe…when the whistle is blown to end the match is down solely to the referee” (p4-5). God is the final arbiter. He may add on time in our situations or say when no more time is left.

As before, this is an easy read in several short chapters which opens up possibilities for further reflection. Each chapter ends in this fashion with ‘points to ponder’ which makes it not only suitable for personal devotion but also for group discussion.

Discerning God’s Timing

There is a straightforward structure to the book. After the introduction, a foundational chapter looks at the healing of the paralysed man who was lowered through the roof while Jesus was teaching in a crowded house. This ‘interruption’ could be seen either as a disruption to Jesus’ busy schedule or an unexpected opportunity to perform a new work of God, unplanned and unforeseen. How do we respond when such interruptions come our way? Jesus’ attitude was to find ‘extra time’ for this individual.

The heart of the book (chapters 3-9) takes us through seven passages from John’s Gospel in order to explore the time elements found there. The key message in all of these is that in following Jesus we must be prepared to allow him to shape our time. It may not always be easy “to discern God’s timing in respect of action that we need to take, but He is able and willing to show it to us if we ask” (p25).

How do we respond then unforeseen interruptions come our way? Do we find ‘extra time’?

There is a good example of how Jesus accepted delays and rearrangements when his talk with a Samaritan women created an unexpected opportunity for further ‘evangelism’. When the Samaritans urged him to stay he spent two days with them, delaying his original plan to return to Galilee, but with the result that many more become believers (John 4:40-41). There was no sense that this would make him late for his ‘next meeting’! Indeed, his next miracle (healing the official’s son) was performed ‘right on time’ (John 4:49-53).

Other passages considered also show that Jesus’ perspective on time was very different from that of his disciples. He seemed untroubled by the ‘ticking clock’, unconcerned that time may be ‘running out’. Sometimes things happened after ‘a long time’ (e.g. healing the invalid at the pool) or late in the day (e.g. feeding the 5,000), but Jesus always understood God’s timetable.

Practical Lessons

For us, time pressures often create anxiety or urgency, even panic. We may react by rushing into Plan B because there is not enough time now for Plan A. Yet, we need to learn that “No countdown is outside God’s control or ability to miraculously intervene” (p59).

Equally we may have to put aside what we think is our ‘right’ to not have to wait. When God ‘puts us on hold’ we must accept this and learn to trust him.

The book concludes with three postscripts on passages taken from Acts. The author intends these to be ‘launch pads’ to show us that like the early believers we can also “take practical steps to personally experience God move outside our conception of time” (p5).

Jesus’ perspective on time was very different from that of his disciples. He seemed untroubled by the ‘ticking clock’.

The treadmill of routine need not be our constant expectation. What may start as ‘just another day’ may become extraordinary in God’s timing. Equally, periods of waiting and wondering can also have their value. We need ‘in between’ times for spiritual rest and re-evaluation. The Book of Acts was not always a mad dash from one miracle to another. Even Paul was set aside or held up at times (e.g. Acts 9:9, 16:6-8).

Overall, this is a useful book which repays thoughtful reading.

‘Two Minutes Added On’ (130pp, paperback) is available from Amazon for £6.99. Available on Kindle for less. Click here to read our review of Stephen’s other book, ‘Time: Full Stop or Question Mark?’, and click here to read our interview with the author.

How Britain began to unite into one nation, under God.

Last week, Clifford Denton reminded us that God blessed Britain very early on with the arrival of the Gospel to our shores perhaps not a century after Jesus walked the earth.

Thanks particularly to Roman Christians who travelled here as part of Rome’s settlement of the island (AD 43-410),¹ the Gospel began its work of conversion amongst the pagan Celtic tribes. But Britain remained a patchwork of warring tribes and religions, with no central government. Then, c.410, the Romans abandoned the island.

This week, we fast-forward through faithful persons in our island’s history who, overseen by divine grace, together established Britain as one nation, united under the God of Abraham, Isaac and Jacob.

Early Missions

After the Romans abandoned ‘Britannia’, British Christianity did not die out, but spread independently and developed its own distinctive flavour. But the soon arrival of Anglo-Saxon invaders pushed the fledgling Church to the western fringes of the island complex – to Cornwall, Wales, Scotland and Ireland.

A depiction of Augustine of Canterbury preaching to Æthelberht of Kent. JWE Doyle, 1864.

While the Gospel continued to spread here thanks to the efforts of devoted missionaries like Patrick (who was converted at 16 through dreams and visions from the Lord), Columba and Aidan, England was subsumed under Germanic pagan rule until the late 6^th Century. But God did not forget England nor its history of faith.

In 597, at the direction of Pope Gregory I,² a troop of 40 intrepid monks led by a prior called Augustine arrived on the shores of Kent. These missionaries reportedly almost bottled out on their way from Italy, halting in Germany and nearly turning back but for further encouragement from Rome. Mercifully, they found the courage to continue to Britain, where they were received favourably by Anglo-Saxon King Æthelberht, himself a pagan, but influenced by his Frankish Christian wife Bertha. This oft-forgotten duo, moved by the Father’s hand, opened the gate for the Gospel to be brought back to England, permitting preaching and funding the building of churches.

Anglo-Saxon King Æthelberht and his Christian wife Bertha, moved by the Father’s hand, opened the gate for the Gospel to be brought back to England.

What followed was the remarkable conversion of almost the entirety of Anglo-Saxon England – still then split into warring tribes – within the space of a generation. Britain saw pagan kings as well as thousands upon thousands of ordinary people converted and baptised, with no force or bloodshed. The genuineness of these conversions may have varied, but certainly biblical living and thinking came to define the tribal monarchies of Britain in extraordinary ways.

This was particularly the case for the kings of Wessex, such as Ine and Alfred, who started to integrate inspiration from Scripture into codes of laws from the late 7^th Century onwards. Alfred the Great’s legal code was prefixed with the Ten Commandments and it was Alfred who really laid the foundation for state laws grounded in Christian ethics, applied evenly to rich and poor and even to relationships with enemies (he famously baptised the invading Vikings rather than slaughtering them).

By the Lord’s direction, it was the house of Wessex which eventually prevailed across the land and united England from regional tribal kingdoms into one nation, under God.³

The ‘Dark Ages’

It is from these centuries that we derive our historic close relationship between Church and state, which can be dated right back to the early discipleships established between the Gregorian missionaries and the Anglo-Saxon kings. But for God’s unfathomable grace, those missionaries might have stopped in Germany, or the kings may not have welcomed them, or the Viking invaders may have triumphed, and things would have turned out very differently.

Yet, it is easy to romanticise and smooth out this period of Britain’s history. Paganism still persisted, arguments erupted between the Roman missionaries and the ‘native’ Church, and undoubtedly clergy became embroiled in royal power play. Nevertheless, the so-called ‘Dark Ages’ were actually marked by an extraordinary spread of the Gospel by missionaries who were as concerned for the fate of ordinary souls as for those of kings.

In the process, the Christian faith became inseparably intertwined with the development of a new nation. Biblical beliefs and ethics clearly influenced nascent codes of law, integrating into Britain’s early political culture Judeo-Christian principles of justice and mercy. Surely Almighty God was overseeing all of this.

The so-called ‘Dark Ages’ were actually marked by an extraordinary spread of the Gospel.

Speaking Truth to Power

After 1066, when the Anglo-Saxon elites were deposed by the Norman conquest, God made sure that England’s budding legal and administrative system was not tossed aside, but kept and gradually institutionalised by royal charters.⁴ Many of our major cathedrals were built, as well as Oxford and later Cambridge (both as religious schools). But these centuries were also flavoured by a corruption of both Church and state, civil unrest at home, power struggles abroad and tension with the papacy in Rome, which by then had become supremely dominant in Europe.

Under Norman rule, the Church became sought after for its wealth and political influence. However, God did not give Britain over to corruption, but chose this time to raise up reform movements calling for justice, greater autonomy for the Church from royal influence and greater independence for England from Rome.

John Wycliffe, Washington National Cathedral. The text is a variant of 2 Timothy 2:4: "No one serving as a soldier gets entangled in civilian affairs, but rather tries to please his commanding officer." See Photo Credits.It was against this backdrop that Bishop Stephen Langton led a protest movement of local landowners to pressure King John to sign the Magna Carta, which he did in 1215. In doing so, Langton raised the ire of both King and Pope, since Magna Carta checked the powers of the monarchy and represented a rebellion against Rome. However, crucially, it established protections and liberties for the Church and for ordinary citizens, laying a firm and just foundation for English statute law and later inspiring the US Constitution. Thanks to Stephen Langton, Magna Carta not only applied biblical ethics, but also gave glory to God, proving to be a foundational document in the establishment of Britain as a truly Christian nation.

Nevertheless, while Magna Carta guaranteed important freedoms, it did not prevent the continued corruption of the Church from power and wealth. Less than a century after Magna Carta was inscribed into English statute law by Edward I (who was also, less wonderfully, responsible for expelling Britain’s Jewish population in 1290), the Lord raised up a powerful prophetic figure in the form of Yorkshire scholar and dissident John Wycliffe.

Wycliffe’s writings vociferously attacked the pomp and corruption of the clergy. His criticisms of Roman Catholicism – he has been dubbed the ‘morning star’ of the English Reformation⁵ - brought him into constant conflict with the established Church.⁶ However, Wycliffe had the support of many priests and itinerant preachers who ministered outside of the institutional Church in a sort of non-conformist exile, suffering poverty in order to preach the Gospel to ordinary people. In Wycliffe, the faithful remnant around the nation found a spokesperson raised up by God to protest the ways in which British Christianity departed from the truths of Scripture.

In Wycliffe, the faithful remnant around the nation found a spokesperson raised up by God to protest the ways in which British Christianity departed from the truths of Scripture.

In fact, convinced of the centrality of the Bible as God’s revealed truth to all men, Wycliffe set about translating it from Latin into English, completing the project in the 1380s. And so, God chose this time and this man to make his word available to the masses, who before had been beholden to priests and unable to study Scripture for themselves.

Though the death penalty was eventually levied against those found in possession of an English Bible, Wycliffe jump-started the nation’s journey towards Protestantism which, according to Professor Linda Colley, “was the foundation that made the invention of Great Britain possible”.⁷

Faithful Servants

Æthelberht, Bertha, Augustine, Patrick, Columba, Aidan, Ine, Alfred, Stephen Langton, John Wycliffe…Britain’s Christian heritage is a wonderful and complex fabric made up of the faithful service of individuals guided by the Lord’s hand. These servants of the Lord Jesus Christ, many now forgotten or side-lined in historical accounts, were used powerfully of God to bear the truths of the Gospel to this land, into its laws and culture, and into the hearts and minds of its people.

As we look over the broad expanse of our history, whether we understand it fully or not, we witness the hand of God at work and the Spirit brooding over our nation. Surely it was not on account of our own righteousness, but on account of the Lord’s grace, that Britain was established over the centuries under the stabilising influence of the Bible, with freedom given to the sharing of the Gospel, and with faithful men and women being raised up to hold our institutions to account.

Next week: The establishing of biblical laws.

Notes

1 As well as archaeological remains of church buildings, Roman villa chapels have been uncovered, suggesting that house churches were alive and well in Roman Britain. See John Bradley’s The Mansion House of Liberty: The untold story of Christian Britain (2015, Roperpenberthy).

2 According to the Venerable Bede, Gregory had been moved by the sight of Anglo-Saxon boys being sold as slaves in the Roman marketplace, and resolved to send a mission to their place of origin. If this is true, how much we have to thank the Lord for arranging this encounter and moving the heart of the future pope.

3 This is generally attributed to Alfred’s grandson, Æthelstan, who also outlawed paganism in 927 and arranged for the Bible to be translated into Anglo-Saxon (Old English).

4 E.g. William II (1093), Henry I (1100).

5 Michael, E, 2003. John Wyclif on body and mind. Journal of the History of Ideas, p343.

6 Wycliffe distinguished between the visible, institutional Church and the true, redeemed Body of Christ, just as we would today.

7 Britons: Forging the Nation: 1707-1837. 1992, revised 2009, Yale University Press.

The Lord is building his true Church.

Some 2,000 Anglicans met in Jerusalem last week for the third Global Anglican Future Conference (GAFCON). Only half of those present were clergy but all delegates were Bible-believing Christians, which created a great spirit of unity as they celebrated their theme of ‘Proclaiming Christ Faithfully to the Nations’.

They affirmed that “God’s gospel is tlife-transforming message of salvation from sin and all its consequences through the life, death and resurrection of the Lord Jesus Christ”. They affirmed that “There is salvation in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12).

The conference sent a message to all Anglican churches around the world, warning of the attacks upon the truth of the Gospel that are coming not only externally but also internally from those who seek to re-define the Gospel to make it acceptable in a secular humanist world. They said that the most obvious example is in the area of “gender, sexuality and marriage”.

They also cited the ‘prosperity gospel’ and ‘theological revisionism’, which “recast God’s gospel to accommodate the surrounding culture, resulting in a seductive syncretism that denies the uniqueness of Christ, the seriousness of sin, the need for repentance and the final authority of the Bible.”

The statement also says that “tragically, there has been a failure of leadership in our churches to address these threats to the gospel”. They state that during the past 20 years the leadership of the worldwide Anglican Church have not only failed to uphold godly discipline but refused to recognise the concerns of Bible-believing Christians, choosing instead to denounce GAFCON as a ‘one-issue pressure group’ and to accuse it of promoting schism.

The GAFCON statement said that the Anglican churches in some of the Western nations have led the way in departing from the teaching of the Bible and the historic doctrine of the Church.

GAFCON has recognised that Anglican churches in the Western nations have led the way in departing from the teaching of the Bible.

Boycotting Lambeth?

The GAFCON conference affirmed “We are not leaving the Anglican Communion; we are the majority of the Anglican Communion seeking to remain faithful to our Anglican heritage”. They accused the Episcopal Church of the USA, the Anglican Church of Canada and the Scottish Episcopal Church of all having departed from the Christian faith and become apostate churches. They stopped short of including the Church of England although they specifically called upon the Archbishop of Canterbury, Justin Welby, not to invite representatives of these apostate churches to the Lambeth Conference in 2020.

They further recommended that if the Archbishop does not do this, all the GAFCON leaders should boycott Lambeth next time.

This is a serious challenge to the worldwide Anglican Church because the GAFCON leaders claim to represent the vast majority of Anglicans in churches around the world. They say that it is leaders of the Western Anglican churches who have rejected the Bible, turned away from truth and embraced the values of the world. They further claim that it is these Western churches that are creating disunity and that they should repent and return to the historic faith as originally proclaimed in the Bible.

The Glory Will Depart

It looks as though the Lambeth Conference in 2020 will be a watershed for the Anglican Church. Already there has been criticism of the clergy and laypeople who went from Britain and Ireland to attend the Jerusalem conference.

The liberal/LGBTQ+ clergy in the Church of England are strongly represented back home and are no doubt encouraged by having an Archbishop who has publicly stated that he wants the Church to be “more inclusive” – in other words, more friendly to the world and more hostile to Bible-believing Christians.

I personally think it would be a mistake for Bible-believing Anglicans to stay away from the Lambeth Conference two years from now. They should be there declaring their biblical faith in unequivocal terms, and warning about the consequences of departing from the truth. If the Church of England continues on its present path it will be like the Temple in the vision given to Ezekiel of the glory of the Lord departing.

Already, I believe, the angel of the Lord is going through the land to put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in the nation (Ezek 9:4) and who grieve for the unbelief in the Church. Soon the word ICHABOD will be written across the cathedrals of the Church of England.

Already, I believe, the angel of the Lord is going through the land to put a mark on the foreheads of those who grieve over the nation (Ezek 9:4) and the unbelief in the Church.

The True Church

But God still has a faithful remnant who have not bowed the knee to Baal – who have not submitted to the pressures and bullying tactics of those who have embraced the worldly values of ‘equality’ and ‘tolerance’ (usually the most intolerant people!).

As the corrupt institutional structures of the established Church crumble, so God is already raising his new Church in the homes of believers where small groups meet with open Bibles and love in their hearts for one another. They are looking forward to the City with foundations whose architect and builder is God; to the new Church, refined and purified, that he can use to save the nation in the days of trouble that are coming.

This new Church will be the true ekklesia of the Lord, whose trust is in God alone and who have rejected the values of the world for the promise of the Lord: “Not by might nor by power, but by my Spirit, says the Lord Almighty” (Zech 4:6).

Postscript

My grandson, Mark Cooper, who is training for the Anglican ministry, was in Jerusalem for the GAFCON Conference. It was his first visit to Israel. Mark is on the pastoral team of Toxteth Parish church, Liverpool. He sent me the following note:

It was incredibly inspiring to be around Bible-believing Christians from 50 nations, facing different challenges but with a powerful sense of unity. It was mentioned a few times that gatherings of global Anglicans (which were not just bishops) were incredibly rare twenty years ago and it showed something of how God is uniting Anglicans through the present problems, and the opportunity the Anglican Communion has to be a force for good.

What was especially moving to me was the courage of many Global South bishops. Many of these churches look fondly to Britain as a father in the faith and yet now they are finding they are having to take a stand against the direction the Western churches are taking. It was inspiring to see them finding their own voice. The passion this diverse mix of Christians showed to proclaim Christ was something that will stay with me for a long time.

Charles Gardner reviews ‘Faith, Freedom and the Future’ by Bishop Michael Nazir-Ali (Wilberforce Publications, 2016).

The Church of England faces a stark choice of either conforming to current fashion with “easily swallowed soundbites” or of being vigorously counter-cultural, according to one of its most outspoken bishops.

Hitting Out at Dumbed-Down Baptism

In a new book, Faith, Freedom and the Future, Bishop Michael Nazir-Ali comments on what he describes as a “dumbed-down” version of the christening service.

In a desire not to offend, the Church was in danger of “capitulating to whatever is fashionable”, he writes.

The new ‘alternative’ service for baptism “almost entirely does away with sin and the need to repent…We are not told anything about the Christ in whom we are to put our trust. There is no acknowledgement of him as Lord and Saviour. In general, there is a reluctance to declare that the Bible sees the world as having gone wrong and needing to be put right. This is done by the coming of Christ, and baptism is nothing less than taking part in this story of salvation, no part of which can be sold short.”

And he concludes: “This is a choice for the Church of England – either to become simply an attenuated version of whatever the English people happen to believe and to value, or to be full-bloodedly a manifestation of the ‘one, holy, catholic and apostolic church’ it still continues to confess in the creeds. Which way will it choose?”

Nazir-Ali writes that in a desire not to offend, the Church is in danger of capitulating to whatever is fashionable.

Thorough Analysis

The book is also a thorough analysis of a number of moral issues facing us, and the Bishop’s diagnosis is a breath of fresh air which could help to revive our broken society.

In challenging the increasing marginalisation of Christians, he asks why a law originally based on Judeo-Christian principles is being used to silence them.

He also tackles radical Islam – with his Pakistani background, he is well qualified to do so – and raises the issue of blasphemy against the prophet (Muhammad), punishable by death in many of the Arab countries who have signed up to the UN Universal Declaration of Human Rights, which guarantees freedom of thought, conscience and religion as well as the right to change beliefs.

“What is the difference between Asia Bibi and numerous others on death row, having been convicted on blasphemy charges, and the killings on the streets of Paris and Copenhagen?…Why does the international community tolerate one but not the other? Is it because Westerners are involved in one but not the other?”

Forceful and Passionate

The esteemed author can be laboured in the build-up of his arguments which I sometimes found difficult to follow, but when he gets to the point, he makes it with a forceful flourish and obvious passion for both the Gospel and the Anglican Church, which is no doubt why he has become a popular choice for radio and TV discussions.

This is a theological book with considerable intellectual appeal, but which does not shy away from unpacking CofE politics and driving home the stark choice currently facing the established Church.

Faith, Freedom & the Future (330pp) is available in both paperback and e-book forms. Click here to find out more.

Welby, the wedding and the Gospel

My colleague Charles Gardner has written a splendid piece on the Royal wedding, eulogising the sermon from Bishop Curry that made such a great contribution to the union of Harry and Meghan. It was a powerful message delivered with great skill and passion that captivated not only the congregation in St George’s Chapel, Windsor, but countless millions watching the service around the world.

At the risk of being a spoilsport and dubbed a ‘prophet of doom and gloom’, I want to offer a few thoughts to go alongside what Charles has written. I too watched the wedding on TV and I was delighted with the charismatic message delivered by the Bishop. And I was really pleased that he did not only speak about love in a sentimental, romantic context, but he spoke about the love of God and got some Gospel into his message.

I applauded him for taking the opportunity of presenting the Gospel in simple words that would have communicated clearly to probably the largest congregation any preacher has ever faced. It was certainly good for Christianity.

Changes in the Church

My concern was not with the message but with the whole event and with the enormous changes that are taking place within the Church – especially the Church of England as our state Church. The last time a prince of the realm wanted to marry a divorced American lady whose ex-husband was still living, it resulted in the abdication of King Edward VIII. 

My concern is not with the message but with the whole event and the enormous changes taking place within the Church.

That was the 1930s and much has changed since then. But Harry and Meghan’s wedding could not even have taken place 10 years ago, when Dr Rowan Williams was Archbishop of Canterbury and Prince Charles wanted to marry Camilla Parker-Bowles whose ex-husband was still alive – something that was directly against the teaching of Jesus (Luke 16:18).

I remember discussing it with Rowan at the time. He was steadfastly against allowing a full Anglican wedding service and Charles and Camilla had to go to Windsor Town Hall and have a civil ceremony, after which they went to St George’s Chapel for a blessing.

Now, everyone is so delighted that the Royal family have accepted a beautiful, racially-mixed young lady into their midst that no one takes any notice of her divorce. I believe it is right under exceptional circumstances that the Church should offer a full wedding service where someone has been divorced – I have done this myself – and I don’t know the circumstances of Meghan’s former marriage, so I’m in no position to make any comment on this. My concern is really with Archbishop Justin Welby who has said publicly that it is his intention to make the Church of England ‘more inclusive’.

Gospel Truth?

It was Welby who advised Harry and Meghan to have Bishop Curry as their preacher, knowing full well that Curry is an advocate of same-sex marriage and the propagation of the LGBT code of immorality. I know that the Archbishop sent out guidelines to all CofE primary schools last year urging teachers to encourage the children to cross-dress in preparation for living in a gender-free society. 

What message is the Church sending to the world?

So, I wonder what Welby’s next move will be in undermining our Judeo-Christian heritage? How far does he intend going in promoting the LGBT agenda, destroying biblical truth and promoting an apostate Church?

Yes, it was a lovely wedding and only the British could put on such an amazing pageant in such an historic setting, blessed by perfect weather. It was great to have a national celebration in the midst of the dark Brexit-laden days we are enduring. It was great for the public to enjoy such a celebration and it was good for the national image worldwide. My only concern is: what message is the Church sending to the world? Does the Church of England even know the truth of the Gospel it is supposed to proclaim?

Royal wedding cleric challenges two billion people on faith

Many of us had just about given up the fight. We had unfurled the white flag of surrender to godlessness and immorality. We’d reluctantly come to accept that the Western world recognises neither God nor the Bible.

Then a black American bishop shook the airwaves with a thundering sermon on the burning love of God supremely manifested in the sacrificial love of his Son. This was a love so strong that it changed the world – and is still able to do so.

Comparing that love to the harnessing of fire that powers the modern world, Bishop Curry passionately challenged two billion viewers to see what the Christian Gospel can do to change our broken society into communities that love one another and work for each other’s benefit.

Love Stronger than Death

Taking his text from the Song of Solomon, he showed how romantic love between a man and a woman is God’s idea, but that it is not something sentimental – it is as fierce as fire and stronger than death, and was ultimately demonstrated on the cross of Calvary, where Jesus died for our sins.

True love involves pain and sacrifice. It’s “’til death us do part”. God himself is an incurable romantic – from the beginning to the end of his book, the Bible, we see that he pursues us as the ultimate Bridegroom seeking the perfect Bride.

Yes, there was great anticipation for this Royal Wedding; the courtship of Harry and Meghan had all the ingredients of a fairy-tale with the handsome young prince falling for the beautiful Hollywood actress. But they were both from broken homes, and Meghan was divorced. It seemed a bleak scenario reflecting much that has already gone wrong in our society.

Many of us had just about given up the fight, accepting that the Western world recognises neither God nor the Bible.

And yet no-one saw it coming – certainly not the liberal elite who have persuaded themselves that God is dead, but not even evangelical Christians, including myself, were prepared for this. Broadcasters and their interviewees couldn’t stop talking about it afterwards – not the dress, but the ad-dress – as expressions like “electrifying” and “blown away” were bandied about.

Apparently there were some 40,000 Tweets per minute on the subject, most of which reflected an undeniable joy which made me realise afresh that people really do want the Gospel after all. It really is good news for a world gone mad with political correctness. People genuinely warmed to a heart-stopping explanation of what Jesus came to do.

False Motives or True

Don’t get me wrong. I’m fully aware of what the bishop didn’t say, and what he is alleged to believe, for example, about same-sex issues. Some might even question his motive but, like the Apostle Paul, we should be thankful that the Gospel was preached and made millions sit up and take notice – even in faraway Argentina, I’m told.

“The important thing is that in every way, whether from false motives or true, Christ is preached” (Phil 1:18).

In my opinion, Bishop Curry is way off track with his unbiblical views on LGBT rights (which he did not address at the St George’s Chapel ceremony) along with his reported statement that Trump voters “cannot credibly call themselves Christians if they support policies such as tax cuts for the wealthy”.¹ But he undoubtedly has the gift of summing up the Gospel in less than 14 minutes!

The Prophet Isaiah foresaw this kind of surprise (at how the Gospel would become known, for example) when he wrote: “’For my thoughts are not your thoughts, neither are your ways my ways,’ declares the Lord” (Isa 55:8). In this context he explains that just as the rain and snow causes the earth to bear fruit, so his word will not return to him empty, but will accomplish the purpose for which he sent it.

People genuinely warmed to a heart-stopping explanation of what Jesus came to do.

The same passage urges us to “seek the Lord while he may be found, call on him while he is near.” When you know that what you are hearing is the truth, don’t let the moment pass. Call out to your Creator, who knows you intimately and who loves you with an everlasting love.

“Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon” (Isa 55:6f). If you do this, your world will never be the same. For “you will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands” (Isa 55:12).

Changing the World

Is the Gospel making a comeback? You bet it is. Speaking of the end times and the signs that would immediately precede his coming again, our Lord Jesus told his disciples: “This gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (Matt 24:14). And as St Peter, on the Day of Pentecost, reminded his hearers of the words of the Prophet Joel, “everyone who calls on the name of the Lord will be saved” (Joel 2:32; Acts 2:21).

Too many have been switched off by soothing ten-minute homilies that neither challenge nor inspire.

It was predictable that the Windsor Castle chapel message would be hijacked by the diversity, equality and inclusivity brigade – he did, after all, touch on areas that suited them like black civil rights, in itself perfectly in order as Meghan is descended from slaves. But then, as I have already suggested, the Gospel has always been misused.

However, the essence of the Bishop’s address was the love of God that brought peace and harmony even to slaves in their desperate predicament – that the Gospel is what mends a broken society. After all, it was the Gospel that emboldened William Wilberforce to campaign against slavery. Campaigns in themselves will not change the world; that will take men and women who have fallen in love with the man who changed the world, our Lord Jesus Christ.

You might also be interested in our editorial this week, on the same topic.

References

1 Daily Mail, 21 May 2018.