In celebrating the 75th anniversary of Dunkirk, Britain has conveniently forgotten that it was God's intervention that saved the day...

In recent days the nation has been celebrating the 75th Anniversary of 'Operation Dynamo', the evacuation of Allied troops from the beaches of Dunkirk between 27 May and 4 June 1940. The emphasis has been, once again, on the "Dunkirk Spirit" – on the sacrifices and heroism, the grit and determination of the British people, on the collaboration between the Navy, the RAF, and (especially) the "little ships". Services have been held in places such as Dover and Ramsgate, Dunkirk and Westminster Abbey, with media reports on these continuing the same emphases. National pride has been on parade again.

Selective National Memory

Conspicuous by their absence have been any substantial element of thanksgiving to Almighty God and any recognition of the role of prayer and the miraculous. This is the result of the secularisation of British society – a process almost unthinkable to most who lived and died in those dark days. In some cases it results from ignorance; in others, the result of wilful attacks upon the testimony of the participants at the time.

In the Dunkirk exhibition in Dover Castle there is no mention of the spiritual dimension of those times. On its website, the word 'miracle' is only used to credit the director of the operation: "Vice-Admiral Bertram Ramsay pulled off a miracle".¹ Furthermore, the BBC website includes an article entitled Spinning Dunkirk,² in which the 'miracle' is attributed to clever manipulation of the media by the politicians, creating a "myth" that the British have preferred to believe. Other authors have also scorned the miracle.

Conspicuous by their absence this memorial year have been any substantial elements of thanksgiving to God, or recognition of the role of prayer."

Call to Prayer

What do the eyewitness accounts have to say? Did you know, for example, that the main operation was preceded by a National Day of Prayer? In a broadcast on 24 May 1940 to the nation and the Empire, King George VI called his people to a day of repentance and prayer on Sunday 26 May.

John Richardson, in Dunkirk Revisited, writes:

It says much about the times, and about Dunkirk, that it had then taken centre stage in the nation's life. Every church and synagogue had been packed. Petticoat Lane's market closed for the only time in its history so that traders could attend church. On the forecourt of Southampton's Guildhall, an overflow of 2,000 had assembled to hear relayed the united service within.³ [emphasis added]

British Pathe's film commentary refers to "the mighty congregation" at the service in Westminster Abbey, at which King George VI, Winston Churchill, members of the Cabinet and Queen Wilhelmina of the Netherlands participated. The photograph here shows the queue for prayer outside the Abbey. The Daily Sketch, reporting the following day, said "Nothing like it has ever been seen before".

Answered Prayer: Halted Forces

So what followed? Contemporary accounts refer to three or four aspects of the miraculous. First, the Panzer forces were unexpectedly halted for two days on 24 May, enabling the Allies to re-group. Even now, historians puzzle over why this happened; not even the German generals could agree the reason for the call to halt the German armoured divisions.

This clearly preceded the National Day of Prayer – was it a case of "Before they call I will answer" (Isa 65:24)? Perhaps God was blessing the king's very decision to call for prayer, itself a step of faith preceded by several days of debate, commitment and preparation. It is also important to realise that prayer was already well underway. Consider this excerpt from Norman Grubb's 'Rees Howells – Intercessor':

When the war broke out the prayer meetings at Wales Bible College became a daily event...Every week and often for days at a time there were whole days of prayer. It seems that God would lay one or another aspect of the war on the heart of Rees Howells or one of the others praying, and the whole community would intercede...⁴

Dunkirk was bathed in unprecedented levels of prayer all around the country, and then the miraculous happened."

Bad Weather over Flanders

The second miracle of Dunkirk was that within 48 hours of the National Day of Prayer, a great storm broke over Flanders, giving cover to the Allied troops, softening the marshlands which lay before the German armoured divisions and grounding the Luftwaffe for all but 2½ days of the operation. General Halder, head of the German Army General Staff, wrote in his diary on 30 May:

The pocket would have been closed at the coast if only our armour had not been held back. The bad weather has grounded the Luftwaffe, and we must now stand and watch countless thousands of the enemy get away to England right under our noses.⁵

Calm Conditions for the 'Little Ships'

The third miracle was strangely calm conditions in the Channel during much of Operation Dynamo.

German author Hans Frank states that over the 9 days of the operation "the sea was leaden and calm, unusual for the Channel."⁶ Even the rather cynical comedian Spike Milligan was later to write "...the Channel was like a piece of polished steel. I'd never seen the sea so calm. One would say it was miraculous."⁷

The Daily Telegraph wrote on 8 July, 1940:

Those who are accustomed to the Channel testify to the strangeness of this calm; they are deeply impressed by the phenomenon of nature by which it became possible for tiny craft to go back and forth in safety.

This was particularly helpful in evacuating over 98,000 soldiers from the beach zones, as opposed to from the harbour area.

Large-Scale Rescue

By the end of Operation Dynamo on 4 June, a total of over 338,000 troops had been rescued (almost 140,000 of which were French, Belgian, Dutch and Polish). This contrasted greatly with the Admiralty's best estimate in planning – 45,000 over a two-day period.

In the House of Commons on 4 June, Churchill confessed that he had only hoped for 20,000-30,000 successful evacuations: "I feared it would be my hard lot to announce the greatest military disaster in our long history."⁸ The graph to the left shows the unexpectedly miraculous scale of the rescue.

On the same day, the BBC reported: "The Prime Minister, Winston Churchill, has described the "miracle of deliverance" from Dunkirk and warned of an impending invasion."

Notable Reactions

Looking back on Operation Dynamo, Vice-Admiral Ramsay wrote to his wife: "The relief is stupendous. The results are beyond belief."⁹ General Pownall, Chief of Staff to the Commander-in-Chief of the BEF, noted in his diary at the time: "The evacuation from Dunkirk was surely a miracle."¹⁰ Admiral Sir William James, who later led the evacuation of remaining Normandy and Brittany ports, was later to exclaim, "Thank God for that miracle at Dunkirk".¹¹

C.B. Mortlock wrote in the Daily Telegraph on 8 June 1940:

...the prayers of the nation were answered...the God of hosts himself had supported the valiant men of the British Expeditionary Force...One thing can be certain about tomorrow's thanksgiving in our churches, from none will the thanks ascend with greater sincerity or deeper fervour than from the officers and men who have seen the hand of God, powerful to save, delivering them from the hands of a mighty foe, who, humanly speaking, had them utterly at his mercy.

When services of national thanksgiving were held in all churches on the following Sunday, it was with great feeling that many a choir and congregation sang the words of Psalm 124, for they were seen to apply to that situation through which the nation had just passed:

If the Lord had not been on our side- let Israel say -if the Lord had not been on our side when people attacked us, they would have swallowed us alive when their anger flared against us; the flood would have engulfed us, the torrent would have swept over us, the raging waters would have swept us away.

Praise be to the Lord, who has not let us be torn by their teeth. We have escaped like a bird from the fowler's snare; the snare has been broken, and we have escaped. Our help is in the name of the Lord, the Maker of heaven and earth.

No other passage of Scripture could have more aptly described the nation's experience on that day.

In the aftermath of Dunkirk, the nation was awestruck at God's deliverance. Surely 75 years on, it is time to recognise afresh the hand of God in our history, and give him all due worship."

Remembering Today

Surely, it's time for us to recognise anew the hand of God in our history, and to give him all due praise and thanks.

It's time, too, for those of us who are Christians to repent of any national pride and complacency and to intercede on the nation's behalf – that the Almighty will have mercy and by the power of his Holy Spirit bring conviction and conversion once more to this disturbingly secular land.

References

1 English Heritage: Operation Dynamo

2 Spinning Dunkirk. BBC News, 17 February 2011.

3 Dunkirk Revisited, 2008, p139.

4 Chapter 34: Intercession for Dunkirk.

5 Shirer, W L, 1959. The Rise and Fall of the Third Reich: A History of Nazi Germany. New York: Simon & Schuster, p883.

6 2007, Seaforth Publishing.

7 Games, A, 2003. The Essential Spike Milligan, p.198.

8 We Shall Fight on the Beaches, Speech to the House of Commons, 4 June 1940.

9 Barnett, C, 2000. Engage the Enemy More Closely. Penguin Books, p161.

10 Lord, W, 2012. The miracle of Dunkirk. Open Road Media.

11 Ibid.

Continuing our celebration of Magna Carta 800, Anthony Busk opens up the story behind the charter's Godly principles, and asks what they mean for us today...

Celebrating 800 Years of Freedom

On 15 June 1215, in a meadow near Windsor, King John had to accept the demands of strife-weary earls and barons, and bring in political reform. It was not an amicable meeting. The king was autocratic and used to overriding justice with lawless, arbitrary judgements. Heavy taxation to pay for his wars in Europe, plus a legacy of debt left by his brother Richard (the 'Lionheart'), were threatening civil war.

King John had also interfered with Church elections by refusing to accept the new Archbishop of Canterbury, Stephen Langton (1150-1228). Instead, he wanted a man more amenable towards his own conduct. This had incurred the wrath of the Church of Rome which, by the 13th Century, claimed to be the supreme monarch over all Christendom- including kings and emperors.

The papal assertion of absolute authority led to power struggles across Western Europe. But there were theologians who disputed it. John of Canterbury (1162-1181) believed there was a biblical basis for a monarch to have direct accountability before God in his own right (Rom 13:1; 1 Pet 2:13-14). John was followed by Stephen Langton, who also concluded that kings should lead a nation in the fear of God. In Langton's view, the Church's role must be limited to providing godly advice, based on the Scriptures –but not political involvement. His attitude would have great significance for the future progress of Magna Carta.

The Legacy of Stephen Langton

When Stephen Langton was eventually accepted as Archbishop of Canterbury in 1213, one of his first acts was to rally the nation's disillusioned barons, leading them in pressuring King John to seal Magna Carta. This limited his powers and provided measures of protection for the English people.

Stephen influenced Magna Carta as both as a peacemaker and an intermediary. For instance, an earlier list of demands to the king from the earls and barons was entirely secular. Stephen's influence meant that the preface to the final draft now commenced: 'Know that before God, for the health of our souls...' It also included the phrase: 'at the advice of our reverend fathers Stephen, Archbishop of Canterbury...': the Church was not imposing but advising.

Thanks to Stephen Langton, Magna Carta was re-drafted from an entirely secular document into one infused with reverence for God."

This complemented Magna Carta's assertion that the monarch, as the secular authority, must respect that the Church is to be free from political interference- a very important guide for the future. This principle became accepted within Parliament during the Reformation, with the ascendency of the Church of England, and was eventually granted in law to all Christian denominations.

Christian Wisdom

Thanks to Stephen Langton's influence, Christian wisdom permeated Magna Carta's principles. As these principles became enshrined in English law, government and culture, so Godly values came to underpin the nation.

For instance, through his studies of Scripture, Langton developed the principle of 'due process', where someone cannot be deprived of life, liberty, or property without appropriate legal procedures and safeguards. This appears in several of Magna Carta's 'chapters'. Ch 39 reads:

No man is to be arrested, or imprisoned, or disseised (fined) or outlawed, or exiled, or in any way destroyed, nor will we go against him, save by the lawful judgement of his peers, or by the loss of the land.

This is the principle which led to the present day trial by jury. Addressing the vexatious approach by the king to tax with impunity, chapter 12 also points towards a future Parliament of the people: 'No 'scutage' or 'aid' may be levied in our kingdom without its general consent...' To assess tax levels there would be individual summons by letter of the good and the great 'to come together on a fixed day (of which at least forty days notice should be given) and at a fixed place...' (Ch 14).

The Role of Scripture

Magna Carta's strength down the centuries has lain in its application of Scripture, particularly the Old Testament. Stephen Langton believed that Scripture contained good principles of law that were applicable within any culture– not only Israel. For example, to reduce theft:

Neither we nor any royal official will take wood for our castle, or for any other purpose, without the consent of the owner (Ch 31/Deut 5:19).

False weights and measures were also condemned:

There shall be one measure of wine throughout all our kingdom...and one measure of corn; and one width of tinted clothes...Moreover for weights it is to be as for measures (Ch 35/Deut 25:13-15).

Magna Carta's strength through the centuries has lain in its application of Scripture."

In Jeremiah 18, we find an explicit illustration of the universal principles of God's governance:

The instant I speak concerning a nation and concerning a kingdom, to build and to plant it, if it does evil in my sight, so that it does not obey my voice, then I will relent concerning the good with which I said I would benefit it (v10).

Here, we find the defining of behaviour as evil or good, which in turn requires a fabric of 'legal' guidance (given in the Ten Commandments). It also makes clear that Almighty God does reveal himself, and if there is no response to his merciful warnings, the nation will break down.

One may summarise this as whether a country – especially its leadership – has a true fear of God, or has contempt for his laws. Romans 1 and 2 demonstrate in New Testament times that there is a 'common law' for all humanity, which when ignored provokes the wrath of God.

Challenges Today

Through Magna Carta, many biblical teachings have become legally embedded within British culture, becoming the law 'common to all'. Today, its legal message and social implications are still highly significant. This year, both the Law Society and the Bar have claimed that the Charter underpins the Rule of Law in England and Wales.¹ They quote Lord Denning, who described it as:

the greatest constitutional document of all times –the foundation of the freedom of the individual against the arbitrary authority of the despot.

In today's culture, however, Magna Carta's principle of the rule of law is being undermined, because the objective template of law itself is being denied. Centuries of commonly-held Judeo-Christian principles, enriched through the influence of Scripture embedded heroically over the years by our forefathers, are being stripped away as a medieval anachronism.

Today Magna Carta's principle of the rule of law is being undermined, as the foundation stones of right and wrong are being replaced with the shifting sands of personal feelings and the barometer of being offended."

The foundation stones of right and wrong are being replaced with the shifting sands of personal feelings, and the barometer of being offended. The legal grounds to determine righteousness from unrighteousness are becoming transient. Justice can now be dependent on where the judge sits within a cacophony of shifting equality and human rights themes. The Church, its institutions and doctrines are under attack because the rule of law, which formerly gave it protection, is itself struggling.

Lessons to Apply

What are the lessons of Magna Carta? Perhaps most important is for the secular authority to recognise it is directly under a higher authority, and must never gravitate into a dictatorship, impervious to the laws of God and arbitrary in judgement. This is precisely summarised in prayers held prior to the sittings of both the Lords and the Commons. The latter includes the words:

Lord, the God of all righteousness and truth, grant to our Queen and her government, to Members of Parliament and all in positions of responsibility, the guidance of your Spirit. May they never lead the nation wrongly through love of power, desire to please, or unworthy ideals...Amen.²

Another message is the freedom of the Church, which must protect its integrity and independence from State interference. However, it also has responsibilities towards the State. It must persistently assert the responsibility of politicians and their hierarchy of civil servants to recognise God's sovereignty over nations. The Church must pray hard and speak up, to provide an anchor of righteousness of which politicians and civil servants can grasp hold.

Magna Carta not only affirms the Church's need for freedom from state interference; it also reminds us that the Church has responsibilities: to pray hard, speak up and provide an anchor of righteousness for the nation."

If we abandon Judeo-Christian values, there will be consequences. "Righteousness exalts a nation, but sin is a reproach to any people" (Pro 14:34).

Jehovah Nissi

The Church, the people of God redeemed through Christ's sacrifice, has a duty to both teach and encourage those who rule. It was God-fearing Christians 800 years ago who laid down the foundations of our democracy. There is a requirement for this generation to follow their example. New, Holy Spirit-breathed initiatives are required to assist MPs and others in authority to maintain and develop laws relevant to our culture. Individual Christians and churches also need to recognise the great importance of prayer for both national and local government. 1 Timothy 2:1-4 is very clear on this matter.

It is true that radical groups, not fearing the true God, have infiltrated politics at a high level, and are wreaking havoc upon the young and vulnerable. It is also true that through a gross distortion of the biblical principles of equality and respect, the fabric of law and order is being undermined. Unchecked this will lead to anarchy. However, a casual study of history demonstrates that no brutal assault is impossible to conquer, though it may seem it at the time.

800 years go, God-fearing Christians helped lay the foundations of our democracy. This generation must follow their example- we are the living Church for today."

We are the living Church for today, the infantry God wishes to use. His role has not changed, but remains Jehovah Nissi – 'the Lord is our banner'! Christians must follow our forefathers' example, engaging with a broken world, co-operating with the Holy Spirit and particularly blessing those in governance.

About the author: Anthony Busk has a background in ministry and a keen interest in the relationship between the Church and secular government. Through his own journey from secularism to whole-hearted commitment to the authority of Scripture, Anthony is overwhelmed by the real love and compassion Jesus has for a broken world, and of our need to press forward despite the darkness - proclaiming righteousness and reconciliation with God through the empty cross.

References

1 Caplen, A and MacDonald, A, 2014. Magna Carta: The Foundation of Freedom 1215-2015. Joint Law Society/Bar Council Special Edition, Third Millennium Publishing.

2 Parliament prayers.

The family in Britain has undergone a revolutionary change since the beginning of last century, and is weaker than ever before. Clifford Hill discusses what we can learn from the early days of Christianity.

The family in Britain has undergone a revolutionary change since the beginning of last century. In the Victorian era the family was large and consisted of several generations. Children usually had a number of siblings as well as cousins and second cousins and aunties and uncles as well as parents and grandparents. The family was a community that gave identity, support and security to both children and adults.

Family life in Britain today has probably never been weaker. Many children do not even know their own grandparents and many could not name their cousins or second cousins. We are rapidly becoming a nation of individuals who lack identity and security, partly accounting for high levels of depression in British society.

Family life in Britain today has probably never been weaker. There is much we can learn from the early days of the Church, when people from all walks of life were drawn together as a family."

There is much that we can learn from the development of Christianity in its earliest days when people from all walks of life and from different ethnic communities shared a common experience of Jesus which drew them together as a family where they felt loved and valued.

Time of Transition

Roman society in the first century AD was in transition from a Republic to an Empire: from being governed by an elected Senate to coming under the control of an Emperor (a dictator). It was a time of social turmoil in which the one constant factor was the family. It was the family unit that gave stability to the whole Greco-Roman world in a time of great uncertainty.

The family at that time of transition was nothing like the family we know today in our Western civilisation. It was also nothing like the extended family in Victorian England or in African society. The family in Greco-Roman society was a household consisting of blood relatives, adopted children, servants and slaves. The larger households also included wage labourers at one end of the social scale and 'friends' at the other end.

Friends

The 'friends' were extremely high status, enjoying great prestige due to their close and intimate relationship with the head of the family, to whom they acted as counsellors and advisers. When Jesus conferred this title upon his disciples, he was paying them the highest tribute possible. He was sharing his inner thoughts with them; taking them fully into his confidence:

I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. (John 15:15)

Clearly, Jesus was fully familiar with the household structure of Roman society in making this statement. He knew that the highest status in Rome was to be called a 'Friend of Caesar'.

In Roman households, 'friends' enjoyed extremely high status, close intimacy with the head of the family and full confidence."

Adopted Children

The adoption of children played a large part in Greco-Roman society. The adopted child also enjoyed a privileged position within the family and a high status in society. There were six principles of adoption in Greek and Roman society, all of which have spiritual significance for us today (see also Paul's teaching in Galatians). These six principles are:

• The adopted child is considered a true son or daughter– as true as one born by blood
• The adoptive father promises to support the child and provide their daily necessities
• The adopted child cannot be repudiated by the adoptive father
• The adopted child cannot be reduced to slavery
• The adopted child cannot be reclaimed by his natural father
• By the adoption the child is constituted an heir of the adoptive father

Adopted children in Greco-Roman society were immensely privileged. They were considered true sons and daughters- true heirs –secure and provided for, and unable to be reclaimed by their natural father."

Paul had all of these principles in his mind when he declared to the Gentile Christians "You are all sons of God through faith in Christ Jesus" (Gal 3:26). He reinforced this with the statement "So you are no longer a slave, but a son: and since you are son, God has made you also an heir" (Gal 4:7). For a Jew to make this statement to the Gentiles was of huge significance! Paul was saying that because God had adopted them, they were actually more secure in the love of the Father than if they had been born Jews! What a wonderful re-assurance this is! God has actually chosen us and adopted us into his family!

Pater Familias

In Roman society the 'Pater Familias' (head of the family) was the ruler of his household. In large households he had enormous power. This was necessary in order to preserve unity within the family and to ensure its smooth working. Jesus was quite familiar with this kind of household, as is seen in his parable of the 'Unmerciful Servant' where the householder exercised absolute power (Matt 18:21-35). The unity of the household-family was essential for its survival which is reflected in Jesus' statement, "Every household divided against itself will not stand" (Matt 12:25).

The unity of the household-family was essential for its survival. Members had to be totally committed and share everything with each other, including their faith."

Family Unity

In order to preserve the unity of the family it was essential that they should share a common faith or religious commitment. When the head of the household became a Christian it was expected that the whole family would adopt the same faith, as when the Philippian jailer was converted. Luke's account of Paul and Silas praying and singing in prison that led to the jailer's conversion says "At that hour of the night the jailer took them and washed their wounds: then immediately he and all his family were baptised" (Acts 16:33).

Early Church Model

It was this large household-family that became the model for the Early Church in New Testament times and for several centuries beyond. Jesus was the Head and all the members shared a common belief. They met in one another's homes and shared their food at a 'common meal' as they would in any family home, and there was love, loyalty, and commitment to each other.

Community of Believers

Since they were all adopted children, they were all of the same status in the family. There was no 'one-upmanship'. Their loyalty to the Head of the family – to Jesus, who had rescued them from a crooked generation steeped in the evil practices of darkness - had brought them into the kingdom of light. When they came together their joy overflowed in praise and thanksgiving. The risen Jesus was the Head of the family, the leader of the community. "Jesus is Lord!" was constantly upon their lips.

They were a community of believers; they were family- what a model for us! It would seem that in Britain today, everything conspires against this sort of living. Faith is lived out privately, behind closed doors. Lives are too busy to be deeply shared. Families are broken, far-flung and fluid. But where there is challenge, there is also opportunity for the light of the Gospel to shine- and shine it will, if we let it, in the growing darkness. This doesn't mean that Christians need to have 'perfect' nuclear families (indeed, the early Church model wasn't 'nuclear' at all). It means opening our doors wide to share our lives and our faith with others, in the love of Christ and the unifying power of the Holy Spirit.

Our second installment on 'Changing Britain' looks at how the Gospel message is being passed on to future generations. Following the statistical analysis is a biblical comment from Monica Hill.

Transmission of Faith

Re-printed from Brierley Consultancy's FutureFirst, June 2014 issue, with kind permission.

The transmission of faith from one generation to another is critically important. One person who has studied this in some depth is Prof David Voas, now of Essex University but previously Professor of Population Studies at Manchester University. In one piece of research published in 2012 he and a colleague evaluated the impact of family life on church attendance through three generations using data from the 2001 International Congregational Life Survey, a significant study with over 9,000 respondents.

In general they found the older a person the more likely they were to have or have had churchgoing parents. The graph shows the percentage of churchgoers in England in 2001 who did NOT have regularly attending churchgoing parents.

Percentage of current churchgoers whose parents rarely or never went to church, England, 2001.

• Older people now attending church are more likely to have continued the family tradition of churchgoing. The research compared results with the Australian data which was based on similar questions, and the overall results found:
• Men were about 5% more likely than women to have or had parents who were not churchgoers, except for those aged 85 or over (2% difference).
• Australian churchgoers were less likely than those in England to have or had parents who were not churchgoers, also by about 5%, 18% to 23%.
• The impact of two churchgoing parents is considerably greater than one.
• Grandparental religious activity also has a significant effect.

Approximately a quarter, 23%, of English churchgoers therefore have started going to church when their parents did not, and this might be taken as an estimate of the percentage of "conversion" growth of current congregations. Church congregations grow, of course, because new people join the congregation (having started going to church elsewhere) or newly start coming to that particular church. Other studies have found that new people in a church are relatively few (a 2012 English study found just 24% of those in evangelical churches had been attending less than 20 years), meaning "church growth" is mostly "church transfer". David Voas's research thus underlines the huge importance of transmission in family life.

Some factors in present-day family life make that transmission more difficult. Almost half, 46%, of children today will see their parents divorce before they are 16, and a family split inhibits transmission of faith very severely. Churchgoing parents seem to be as likely to divorce as non-churchgoing ones.

Many church families are middle-class, and many have both parents working. Those aged 30 to 44 are especially likely not to attend as regularly as others simply because of the pressure in their home with a young family, but it is in this age-group where those practices are often most needed to establish the tradition of churchgoing, and encourage transmission.

The very large majority of churchgoers in both England and Australia are married, much more than the percentage of married people in the population. For the large majority of these, both partners attend church together, so they are making joint decisions on this activity and thus encouraging their children in churchgoing.

The finding about grandparental influence confirms other research of young people undertaken in England – one study found some 60% were likely to attend church if their grandparents did.

The importance of family life and the traditions embodied within that, especially of religious activity, is crucial, and this research confirms this. Encouraging family religious life should therefore be a priority in church teaching.

Sources: Article by David Voas and Ingrid Storm in Review of Religious Research, Vol 53, No 4, Jan 2012, Page 377; Living the Christian Life, Brierley Consultancy, April 2013; Newsletter, Marriage Foundation, Spring 2014; Reaching and Keeping Tweenagers, Christian Research, 2002.

Biblical Comment

Monica Hill

Handing on the baton is the responsibility of every believer. Failure to pass it on, to the very best of the ability of all believers, places the continuance of the faith in ANY nation at risk.

We can learn a great deal on the survival of the Jewish faith over the centuries by reading how they passed on their faith to their children. This mainly took place in the family home. Both boys and girls were taught the rudimentary elements of the faith by their mothers in the home up until the age of 11 or 12. It was only then that the boys (after their Bar Mitzvah) went into schools to go more deeply into the faith.

In the home the children learned to recite the Shema, "Hear, O Israel: The Lord our God, the Lord is one" as an assertion of God's Kingship (Deut 6:4-9), which is followed by "Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts. Impress them on your children."

Hearts and Minds

Deuteronomy 11:18 adds "Fix these words of mine in your hearts and minds." There are practical ways in which this can be achieved: "talk about them [God's teachings] when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates" (Deut 11:18-20). The reason is one which we should all embrace: "so that your days and the days of your children may be many in the land the Lord swore to give your ancestors, as many as the days that the heavens are above the earth" (v21).

More than Head Knowledge

A 'Christian' country' or specific group claiming to be Christian is only one generation away from extinction unless a full understanding and a personal belief is embraced and passed on to others. In order for it to survive, faith needs to move beyond 'learning by rote' to having personal meaning so that those who try to communicate to others are helping them catch more than just 'head knowledge'.

A 'Christian' country' is only one generation away from extinction unless a full understanding and a personal belief is embraced and passed on to others."

Unfortunately, parents first passed this responsibility on to the Church (who developed all kinds of groups such as Sunday Schools, youth clubs and uniformed organisations) and then to state schools, where all pupils received Christian instruction and each day started with a worship assembly. Parents relaxed and left it to others who they thought were more proficient than themselves.

The churches did a good job in teaching the young of both believers and those on the fringe, until social and family issues saw the demise of afternoon Sunday Schools and uniformed organisations went out of fashion, demanding new methods of outreach and attracting youngsters. In schools, the emphasis changed from knowledge, to education, to theoretical study of comparative religions; teachers no longer needed to be believers and legal changes then led to stagnation. A religious and spiritual understanding is no longer a priority.

Danger of Complacency

Many churches are now trying new methods of reaching out, like 'messy church' and holiday clubs, but the crucial home influence is still waning.

Any nation that settles back into thinking that it will always be a 'Christian nation' and that the next generation will automatically become Christians without any input, witness or prayer from them, is in for a shock. God can, and should, speak directly to each individual, but we are all called to be witnesses - even if we do not have the gift of an evangelist.

Any nation that settles back into thinking that the next generation will automatically become Christians without any input from them, is in for a shock."

Christianity is built upon relationships and although we can highlight moral codes and values, once the close personal link with the Creator is lost, it can become no more than a list of rules and regulations to keep. God has no grandchildren – only children who have a direct relationship with him.

Seize Every Opportunity

However, today there is an amazing challenge to those believers who have grandchildren (or even know other people's grandchildren). It is almost as though they are being given a second chance to reach another generation, even when they have not made a good job of passing their faith onto their own children. Grandparents can be 'cool' when parents can just be an 'embarrassment'. The opportunities are there in an age when older people are living longer and there are an increasing number of grandparents and great-grandparents who have 'known' the Father (1 John 3).

How can we encourage older people to take their responsibilities for our nation seriously? This should be a major objective in every congregation, family and community.

Series background

Over the next few weeks we will be using some recent surveys from the Brierley Consultancy to delve further into what God is saying to Britain. Each instalment will feature statistics on a different set of trends, followed by biblical analysis from Monica Hill.

Hard factual evidence drawn from different kinds of surveys can help Christians to ascertain exactly what, where and how our society is changing, and can equip them both to pray and to take action where necessary.

Christians should be alert to current trends and be prepared to act to bring things into alignment with the ordained will of God. While nothing can take place outside the sovereign will and knowledge of God, not all activities are God-ordained.

Previous weeks: The Rise of Secularism: YES, I have NO religion!

Why is it that on the day before the General Election, polls are showing that the main parties are still neck-and-neck after six weeks of campaigning? We are facing a highly uncertain future.

Judgement Day Approaches

The gulf between Scotland and England grows wider with another vote on independence almost certain and the breakup of the Union comes closer. A Referendum on Europe could leave England even more isolated. Great Britain would soon be reduced to 'Little England'.

The British Empire that covered half of the globe when our present Queen was born has disappeared in a single lifetime. The great Commonwealth of Nations over which she was crowned Queen is rapidly slipping into oblivion. Whilst we do not endorse all of Britain's colonial history, it is clear that the global power and influence once given to our nation is crumbling away. How could this happen? Why have the mighty fallen? We are certainly not blaming the Queen, who has shown great integrity and fortitude through one of the most difficult periods in world history.

Right and Wrong Rejected

There is a very simple answer to these questions. As a nation we have collectively turned our backs upon God. If you reject the basic principles of right and wrong, truth and falsehood, the foundations of the nation are destroyed. When the storm strikes, all the great institutions of state are shaken and crumble before our eyes.

Inevitable Consequences

When we reject the word of God the consequences are inevitable – chaos and confusion follow. This is what we expect will be the outcome of the general election. The word of God to Britain is this:

The Lord will afflict you with madness, blindness and confusion of mind. (Deut 28:28)

A Good Outcome

But the Lord also promises good coming out of what appears to be disaster. Psalm 103 says,

The Lord is compassionate and gracious, slow to anger, abounding in love. He does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who respect him.

From Disaster to Blessing

For at least the past 30 years God has been warning us that he is going to shake the nation and all the material things in which we've put our trust will come crumbling down. But God's purposes are always for our good, for blessing rather than judgement.

If the great shaking that is coming upon us causes us to recognise that we have turned away from truth and righteousness, the whole situation can change overnight."

This sounds impossible, but with God nothing is impossible. When our lives are open to him he pours out blessings that are beyond our wildest dreams. How will we respond when the storm strikes?

Most Christians who take an interest in the affairs of the nation know that Britain is in a mess! This has been increasingly evident over the past 10 years as we have stumbled from one crisis to another.

7 July this year will be the 10th anniversary of the London bombings when 55 people lost their lives and hundreds were wounded. This showed that God’s protection had been removed from over the nation.

God Speaks

God always gives us forewarnings. The Prophet Amos said “Surely the Sovereign Lord does nothing without revealing his plans to his servants the prophets” (Amos 3:7). But we have to be looking and listening, and able to interpret the signs that God sends.

The great hurricane in October 1987 was a dramatic warning that God sent. 15 million trees were felled, disrupting road and rail transport around the rich commuter area of London. It was followed 3 days later by a dramatic fall on the stock market. Both of these signs were rightly interpreted in the magazine Prophecy Today, but the warnings were not heeded.

When warning signs are ignored God says, “I called but you did not answer, I spoke but you did not listen” (Isa 65:12). There are inevitable consequences when we do not listen. Some more recent ones are listed in the article “What Is God Doing?”.

Consequences

The history of Israel recorded in the Bible shows the consequences when a nation refuses to heed the warnings that God sends to them: things start to fall apart in the life of the nation. It was at one of these times that the Psalmist cried out “Help, Lord, for the godly are no more; the faithful have vanished from among men. Everyone lies to his neighbour; their flattering lips speak with deception” (Ps 12:1). In another of David’s Psalms he asked “When the foundations are being destroyed, what can the righteous do?” (Ps 11:3).

The response of Christians should be, “Is there any word from the Lord?” (Jer 37:17) This was the question King Zedekiah asked the Prophet Jeremiah when the Babylonian army was surrounding Jerusalem. But it was too late then. He should have asked this question much earlier.

Is it too late for us? Is Britain already in a time of judgement?

Foundations Crumbling

Certainly, the Judaeo-Christian foundations of our nation have been steadily eroded over the past 40 years! We have passed one law after another that has undermined the biblical values of the nation:

• the Abortion Law has killed millions of unborn babies,
• the Sunday Trading Act has turned every day into a day of commerce with no time for the family, for quiet reflection and worshipping God,
• the Divorce Laws that the Bible says God hates have devastated family life (Mal 2:16), and most heinous of all political crimes:
• the Same-Sex Marriage Act, which actually dares to 'redefine' marriage, part of God’s act of creation!

So what can Christians do? The General Election gives an opportunity to eject ungodly MPs. But where are the godly men and women to replace them?

Here are a few things we can do.

1. Use your vote. Be determined to use your vote. And use it wisely.
2. Find out who your local candidates are and find all you can about them. If you have a sitting candidate discover how he or she voted on key questions such as the Same-Sex Marriage Act. Information on this is available on the Marriage Foundation’s website. Ask the candidates questions – for help look at the special election websites provided by Christian Concern and CARE.
3. Meet with other Christians and discuss the local situation and arrange to meet candidates. If there is no local meeting – organise one!
4. Read the Bible; study the word of God with other believers, especially the prophets.
5. Pray together: ask the Lord what should be done and decide on a plan of action. Agree to meet both before and after the election to pray for candidates and pray for the new MPs.
6. Get involved in local action instead of leaving it to the secular humanists. Paul says the whole “creation waits in eager expectation for the sons of God to be revealed” (Rom 8:19).

Time for Action

Surely it’s time for Christians to make the word of the Lord heard in this land! With Paul, we should be saying, “I’m not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes” (Rom 1:16). If we remain silent at such a time as this we will be accountable to the Lord for the mess in our nation.

Now is the time to awake from sleep; to rise up in the power of the Lord and declare the truth to a corrupt generation!

We need to pray for boldness and the power of God’s Spirit and he will certainly respond with the promise “Not by might nor by power, but by my Spirit, says the Lord Almighty” (Zech 4:6).

The current election promises to be one of the closest – and most important – in a generation. Polls have been remarkably consistent for a long time, all predicting a ‘Hung Parliament’. How have we got here?

Why No Clear Winner?

Surely the Conservatives ought to have won an overall majority in 2010 against a weak and ineffective Labour administration that had run out of steam – and thus ought to be able now to win a second term outright. Conversely, why have Labour been unable to position themselves as a Government-in-waiting, as in 1995-7, given the Coalition’s rather modest achievements?

Motivating Voters

An important factor in winning an election is the degree to which voters can be motivated and engaged. Reviewing the key achievements of the last five years of the Conservative/LibDem Coalition, it is hard to see much to praise from a biblical standpoint. Modest progress has been made to reduce the deficit, and although many more people have a job than five years ago, we should not ignore the reality that Chancellor Osborne has been as addicted to debt as was Chancellor Brown.

Coalition’s Record

The deficit is less than it was five years ago, but the National Debt is vastly higher. Some disincentives to work and bureaucratic control over education have been reduced. However, from a biblical perspective, the Marriage (Same-Sex Couples) Act 2013 and the non-binding vote on recognising Palestine are of great concern. Both are symptomatic of the change in values that characterise 'modern' Britain today: the abandonment of traditional Judaeo-Christian understandings of sexuality and personal behaviour, and the rejection of Israel, both in favour of humanistic values and worldview.

A Good Manifesto

Political manifestoes are intended to set out what a party will do in office. A good manifesto will state the sort of policies that the party will seek to implement. Some party manifestoes reflect timeless values; others seek to reflect changes in society. Given the huge changes in the past decade we should not be surprised that the main party manifestoes are quite similar and reflect humanism rather than traditional Judaeo-Christian values.

The Present Manifestoes

Of the major parties, the Liberal Democrats have the most humanistic manifesto, but the Conservatives’ and Labour’s are also essentially humanistic. The Green Party’s values are a mixture of humanism and paganism. The SNP’s values combine humanism with nationalism; whereas UKIP’s combine nationalism with traditionalism. None of the major parties show any concern for biblical values.

Political Chaos

The key reason for the present political impasse is that our politicians have pursued a humanistic agenda, while neglecting the biblical values that were at least acknowledged by former generations of politicians. A measure of God’s judgement on us as a nation will be a change from the two-party stability that 'first past the post' gives to us, to a chaotic situation after 7 May in which the only two parties that can form a coalition together will be the Conservatives and Labour. In such a scenario government will be very difficult indeed, with each vote potentially requiring its own coalition to enable it to be passed.

Judgement

While such a scenario might be the natural end for a campaign without a clear winner, it should also be seen as judgement by God on a country and in particular on a parliament that has been greatly blessed by him in times past but which has rejected him, his word, and his values.

Such a scenario does not take into account the wider global situation and the likelihood of a multi-dimensional crisis affecting us all and requiring an urgent Government response. What will it be? Will it be humanistic, or can it be more in line with biblical values? The challenge will be for Christians both to pray and to witness actively in the public square, before the election and beyond.

'On Rock or Sand? Firm Foundations for Britain’s Future', edited by Bishop John Sentamu (SPCK, 2015, 258 pages, £9.99).

This essay collection features several members of the various symposia called by the Archbishop of York over the past four years to assess the effects of the recent economic crisis and the challenges facing the nation in areas such as welfare, education, poverty, health and work.

It examines the underlying values of our society and looks for hope amidst the shock and confusion caused by the shaking of our financial and political systems. How firm are our foundations today, and what can be done to make them more stable for the future?

Some of the contributors are well known, others less so, but all are experts in their fields, both as academics and practitioners. The Archbishop’s website offers background information on the authors and their work, but the book provides more depth.

Each chapter contains plenty of analysis with an abundance of facts and figures. For some, this might be heavy going and can be skimmed over to gain the general gist, but by the end of each section there are always principles affirmed and practical approaches suggested, clearly set out and theologically based.

Judeo-Christian values have historically been the lifeblood of the nation but in recent times the body has been bleeding profusely. It is now pale and weakened. A new infusion is required. Solutions to our nation’s ills are sought within the teachings of Jesus and a Christian vision for society based upon the value and well-being of individuals. Too often this has been defined in narrow economic terms. Rather, it is argued, we need a better understanding of real wealth and what it means for everyone in society to flourish.

"Judeo-Christian values have historically been the lifeblood of the nation but in recent times the body has been bleeding profusely."

Perhaps most thought-provoking is the section on ageing. Is living longer a blessing or burden? How does society respond to a greater life expectancy and value those of extreme old age? We are encouraged to look upon the elderly in terms of our own personal futures. One day we will be them. This challenges us to also put ourselves in the shoes of others we may not usually associate with - the poor, underprivileged, those out of work or seriously ill.

Overall, the book advocates a role for the Christian faith in all aspects of the nation’s life. Politics and politicians alone cannot piece together a shattered society. The Church must have a public role. At the very least it should hold up a mirror to society and show what it has become. But before the Church can earn the right to be heard it must demonstrate a clear understanding of what is needed.

"Sentamu suggests that, like the Old Testament prophets, it is essential for religion to speak truth to power"

As Sentamu suggests, like the Old Testament prophets it is essential for religion to speak truth to power (p6). The work of the symposia as outlined in this book provides the necessary clarity to discern what is sand and what is rock, as Britain decides what kind of future it wants to build. In an election year, here is a thoughtful contribution to the democratic debate.