Charles Gardner reviews ‘No Neutral Ground’ by Pete Portal (2019).

How the West was lost – and what God's people ought to do about it.

Editorial Introduction: In the first of a two-part interview by Randall Hardy, the former Queen’s Chaplain Gavin Ashenden gives his perspective on the spiritual state of Britain.

Part 1: Counting the Cost

RH: Many people/Christians in the West are confused by the rapid changes which are happening in society. What is your understanding of the times in which we live?

GA: We've been used to a period when Christianity has profoundly influenced the world we've lived in, but its influence has ebbed and flowed, so we've had, if you like, almost eddies of influence. To continue with that metaphor and to use tide instead, the tide of Christian influence is in our day running out fast and the extent to which it's run out has surprised everybody.

It's almost as if Christian influence has crumbled overnight for some of us, in the last couple of decades, in a way that would have been shocking if we could have foreseen it. So I think the effect it's had on us is to challenge our assumption that we could take the Christianisation of our culture for granted.

We clearly can't, and its disintegration in our own lives has been a cultural and spiritual shock, and I think also a theological warning.

RH: How far back in history do you see the roots of today's rapid changes reaching?

GA: I think it's helpful to have a bird's eye view of the last 2,000 years…if we do that from the perspective of our island, what we see is Christianity locked in a struggle with autocratic Roman culture and then, as it succeeded in converting the Roman Empire, it found itself facing paganism in Europe.

It converted paganism and set up the foundations for a deeper Christianisation of society. I'm one of the people who look to the Middle Ages as being an immensely impressive period, [when] the Christianisation of society went deep, with houses of prayer at the centre of society's life and the rulers being held to account for Christian values.

Like all life cycles, it was cyclical and the Reformation sought to bring new life to it, but the problem for the Reformation was it was overtaken by the Enlightenment.

The tide of Christian influence is running out fast - and the extent to which it's run out has surprised everybody.

So for the last 300 years we've been struggling with a growing rationalism which has fed human pride and amplified the theological question posed in the beginning of Genesis – ‘Just because you can achieve something, are you sure you can live with the consequences of taking those actions?’

What we discovered in the 20^th and 21^st Centuries is that we can't live with the consequences of our skilfulness.

So from the perspective of the end of the Age of Enlightenment, where we are now, we see that we've been overcome by a love of human cleverness, which has eclipsed people's sense of the need in their own hearts, and that's one of the reasons why it's so difficult to communicate the Gospel at what I think I might want to call the end of the Age of Enlightenment - which is where we live now.

RH: We have seen many churches embracing these changes and seeking to claim they are Christian values. Why do you think this is happening and where do you think it is a leading?

GA: When asked this kind of question, we need to agree what category of diagnosis we are going to use. We have the options of spiritual discernment on the one hand, or an analysis that flows from a reading of political and historical development on the other.

Christianity always needs to interpret itself in a way that the contemporary culture can hear. But that immediately throws up a danger. It makes it more vulnerable to taking on board the assumptions of that culture. It takes a very healthy and confident faith to preserve its roots in revelation, whilst still finding imaginative ways of communicating it to people who don't accept that source.

In our age the Church has become over-impressed by the intellectual and technological accomplishments of the last 200 years. To some extent, it has lost confidence in the miraculous and transcendent. So when society begins to experiment with different ways of understanding gender and sex which have nothing to do with the protection or nurture of the family, a misplaced vulnerability to the unbiblical ideas of social progress combined with a desire to be compassionate can produce a different matrix of theological priorities in the Church. Wanting to be seen as loving, we become instead indulgent and in need of approbation from those we live amongst, instead of challenging and helping them.

Using spiritual discernment, we find in Romans chapter 1 that there is a close correlation between idolatry in a culture and sexual and gender disorder.

It is no surprise that our idolatrous culture is experiencing profound confusion in matters of sexual identity and morality.

If we put these two things together, it is no surprise that our idolatrous culture is experiencing profound confusion in matters of sexual identity and morality. Sexual incontinence and confusion is one of the foremost by-products of idolatry. It is as if the ‘being made in the image of God’ becomes more obscured and society begins to image darker, more dangerous and disordered other ‘gods’ - in other words, the distortions that flow from the gravitational pull of the ‘ruler of this world’.

It will lead further and further away from an authentic Christianity into one of the usual perversions or diminutions of the faith; a ‘Christianity of convenience’. There is always the danger that Christianity becomes a kind of religious or spiritualised veneer used to give a kind of false comfort to genuine religious longings, but one which actually reinforces the selfish wills of the human heart rather than challenges and transforms them.

In my judgment, that is exactly the situation the Church of England has got [itself] into today. It refuses to allow its comfortable presuppositions to be challenged by the authority of Scripture and the transformative power of the Holy Spirit, without which formative faith becomes relative religion.

RH: What do you believe are the implications for Western societies in the future?

GA: Western society appears to have run out of both inspiration and energy because it has put its eggs all in one basket. That basket is an inflated sense of what it can achieve. Western society has bought into a philosophy of improving utopianism - which is a misdiagnosis - and so Western society at the moment is faced with a choice, because it's challenged by two great religious solutions.

The first one is Christianity, which invites it to have a more realistic sense of its own fragility and to repent and throw itself into God's hand for re-making. And the other is Islam, which requires it to submit to an authoritarian re-ordering of society on theocratic terms, with power rather than mercy at the heart of it.

Secularism, which is effectively self-indulgence and intellectual pride, cannot stand in the way of Islam simply because Islam is so politically ambitious and so militarily equipped that secularists will find themselves unwilling to die for convenience's sake.

In that sense I've always believed that a secular society runs out of steam, unable to sustain its own utopianism. It's faced essentially with a choice between Mohammed and Jesus. It appears to have rejected Jesus, so it looks like it's going to get Mohammed.

RH: You've mentioned Islam and many people are concerned about its influence on Western nations in its variety of forms. You could say in many ways that this has become the fly in secularism's ointment. How do you see the relationship developing between secularism and Islam in the future?

GA: The real problem for secularism is it wholly misunderstands what Islam is. In its reliance on badly-educated secular Religious Education teachers, it's made the category error of seeing Islam as a kind of Arabic form of Judeo-Christianity. It's nothing of the kind. So far from being a cousinly Abrahamic faith, it is in fact the opposite of Christianity.

As a result of that, secularism has entirely underestimated both what Islam's ambition is and its determination to fulfil that ambition in a series of strategies which begin with mass immigration and end in force. By misunderstanding Islam, secular society finds itself undefended against it and worse than that, in its antipathy towards Christianity, it has decided to use Islam and Islamic immigration as a weapon to take what I think is revenge on Christianity.

Secular culture [cannot] sustain its own utopianism. It's faced essentially with a choice between Mohammed and Jesus. In rejecting Jesus, it looks like it's going to get Mohammed.

What it's done is to make a pact with a religious and political force that will in the end overcome it. Not unlike, I suppose, in one sense, the way in which the Anglo-Saxons paid a Danegeld to protect themselves against one enemy, only to find themselves overwhelmed by the very people they were seeking protection from.

RH: You have outlined the reasons you see behind the cultural changes in Western societies in recent decades. Are there any passages in the Bible which in your opinion shed light on these developments?

GA: The Bible ought to shape all our views - and does, of course. But I find myself looking particularly to the Gospel of John and to the Book of Revelation as providing ways to best understand the dynamics of the rapid shifts that we're experiencing during my lifetime.

And so I think I'd want to make a bridge between the Lord's Prayer and Revelation chapter 21, and say that I've increasingly come to see what Jesus taught us to pray for in the words "Thy kingdom come, Thy will be done" not as something that can be achieved on the earth, where St John tells us that the main influence is the ‘ruler of this world’ and the Book of Revelation tells us that the earth is, if you like, the remedial Borstal for Satan and his angels after they lost the metaphysical fight with St Michael.

Instead, I see the new Heaven and the new earth as the place that we're being pointed to in Revelation 21 in a way that should direct our prayers and our energies. That's not to say that what takes place in time and space and history is unimportant, but it is to say that the Kingdom of Heaven is beyond time and space, and we're called to make the most direct journey possible towards it, living out all the Gospel values we can as we do so.

Next week: Part II: Paying the price.

Author Biography

Gavin Ashenden read Law at Bristol University, before studying theology at Oak Hill Theological College in London. He was ordained as an Anglican priest in 1980, subsequently serving in a London parish for 10 years. He spent 23 years at the University of Sussex as a senior lecturer and senior chaplain, lecturing in the Psychology of Religion and Literature.

Over the years he has written occasional newspaper articles and worked for the BBC on a freelance basis presenting a weekly faith and ethics radio programme.

In 2008 he was appointed a Chaplain to the Queen. In 2017 he resigned from this position in order to be free to speak out for the faith in public. Later that year he resigned from the Church of England, convinced that its leadership was replacing apostolic and biblical patterns with the alternative values of Cultural Marxism.

He is now a Missionary Bishop to the UK and Europe in the Christian Episcopal Church.

You can find out more about Gavin’s extraordinary life, journey and ministry on his blog.

Margaret Wiltshire reviews two biographies ahead of the Christmas break.

With so much unbelief in the truth of the Bible these days, including within the ‘Church’, it was a treat to read biographies of two Englishmen who have followed the Lord their entire lives.

One is five years older than me, the other five years younger. They have both created lasting legacies in God’s Kingdom; but how different their callings.

'Strands of Destiny' (2017, Sovereign World)

Peter Horrobin began his working life lecturing in college and university, and late moved into publishing. One day, while restoring a broken-down car, God spoke to him: “You could restore this broken car, but I can restore broken lives. Which is more important?” So began Peter’s search for what God meant him to do and finally the opening of Ellel Grange in Lancashire as the centre for a Christian healing ministry in 1986, 16 years after his original call to the healing ministry.

Peter’s model for the healing ministry has been replicated in two other centres in England: Glyndley Manor near Eastbourne, and Pierrepoint near Farnham. Ellel Ministries also has centres in 30 countries round the world; continuing to grow and spread the fragrance of Christ and his healing love. Peter remains international director.

This easy-to-read book about how God prepared Peter for his life’s calling and established his ministry over a period of several decades is encouraging and faith-building

‘Strands of Destiny: How God used a crashed car to envision and build a ministry that touches the nations’ (464pp) is available from the publisher for £14.99. Also on Amazon Kindle. Find out more about Peter’s life and work on his blog.

'A Man After God’s Own Heart' (2017, Eurovision)

David Hathaway’s biography is a much more challenging read. An evangelist from his early years, he found himself unwanted by the Church in this country. In 1959 he heard that there was to be a World Pentecostal Conference in Jerusalem on the day of Pentecost in 1961. He wanted to be there, but had no money to buy an air ticket, so he decided to go by car and set up an expedition to take paying passengers.

Everyone said it was impossible, but his own father had taught him ‘that there is no such word in the English language as ‘can’t’’. His was the first overland trip - and it generated so much interest that he was almost forced to set up his own travel company. This led him to several Eastern European countries, through which he had been travelling, taking Bibles to the underground churches.

Eventually he was caught and spent a year in a Communist prison in Czechoslovakia. What he endured. How he learnt to pray! What vision and courage he had after his release, to proclaim the Good News to people. What miracles he has seen as he has evangelised in the former Soviet bloc. And now God has given him a heart for our own nation.

David’s own remarkable story definitely comes with a challenge to the reader. While we are not all called to ‘live on the edge’ in the way that he has, we are all called to deepen our relationship with the Lord and to grow our faith. Are we ready to step out, in our land, and see great things happen for the Kingdom?

‘David Hathaway: A man after God’s own heart’ (254pp, paperback) is written by Katie Morris and Timofey Medvedev. Available from the publisher for £10. On Amazon Kindle for less.

The first of a two-part critical analysis of the growing British ‘revival’.

The Turning is an evangelistic campaign that was begun in Reading, UK in 2016 by the local Gate Church.

Following a prescribed method of street outreach imported from the States, a total of 1,850 people accepted the invitation to pray to accept Christ over a four-week period in the Berkshire town. It was seen as a miraculous response.

Based on these results, The Turning has become a national initiative, with churches and mission groups in over 230 towns and cities reportedly requesting to become involved.¹

The Turning has support from the World Prayer Centre and accompanying resources have been produced in conjunction with the Bible Society. The London Mission Collective is looking to roll out The Turning across the capital. In Scotland, The Turning website boasts the support of “national leaders of: The Baptist Union of Scotland, Assemblies of God, Apostolic Church, Destiny Church, Scottish Network Churches, [and the] Redeemed Christian Church of God”.²

There are a number of positive aspects to The Turning. It challenges believers to step beyond the safety of their cosy fellowships and reach out to a world that is spiritually dying. It is firing believers with enthusiasm to share with those who know nothing of Christ. And it inspires churches of differing streams to come together, working as a team.

However, while I totally applaud the heart-desire behind The Turning, I have concerns about its roots and methodology. Does it represent a true revival, a widespread ‘turning’ back to God? Read on and make your own mind up!

The Roots

The Turning was brought to the UK by American ‘revivalist’ Tommie Zito, whose website boasts an international ministry of ‘awakening’ countries, ‘hallmarked’ by “the heavy Glory of God, unique signs and wonders and an unprecedented anointing to mobilize and equip the [Body] to win souls.”³ These are substantial claims – but do they bear out in reality?

Zito was hosted by Reading’s Gate Church, led by Pastor Yinka Oyekan. Much of the information in this article has been gleaned from Oyekan’s personal 2017 report on the outreach.

While I applaud the heart-desire behind The Turning, I have concerns about its roots and methodology.

‘The Turning’ uses a formula of evening meetings for believers, followed by morning outreach on the street aided by a simple script. It encourages believers of all ages and backgrounds to engage in mission. I applaud Oyekan’s concern that church not be a spectator sport and understand his frustration at fellowships not being geared towards large-scale outreach. However, in justifying his own approach, he also disparages virtually all traditional methods of evangelism and accuses Reading churches of hitherto squandering God’s grace.

Broad Street, Reading. See Photo Credits.

Oyekan claims that God has for some time been looking “to release this evangelistic grace” but has “not found an Apostolic or denominational outlet to land in”⁴ – until the Gate Church started The Turning. Again, these are significant claims about his own ministry and about other churches that warrant further exploration.

Worryingly, Oyekan’s report implies strongly that the success of the ‘outpouring’ depends to some extent on believers and churches embracing practices associated with the ‘NAR’.⁵ Oyekan claims that the Reading churches that welcomed The Turning were made more receptive by their previous embrace of ‘soaking’, a practice associated with the Toronto Blessing. Oyekan praises Christians who “have stood in the fire of the outpouring”⁶ (i.e. participated in each evening’s ‘soaking’ session). He himself is a self-confessed disciple of Bill Johnson,⁷ founder and leader of Bethel Church in Redding, California, which has received criticism for its New Age overtones.

All this implies that churches participating in The Turning are not just buying into an outreach campaign, they are buying into a particular stream of charismatic Christianity – a stream that many Christians find to be at least partly, if not totally, heretical. Those who express concern are branded ‘resistant’ to the things of God.

It remains to be seen how these roots impact The Turning’s practical, on-street encounters. However, they are signs that should prompt further, prayerful investigation, not acceptance of the campaign at face value.

The Method

Oyekan dedicates several pages of his report to discussing the pros and cons of using a script as a basis for outreach. He admits openly that The Turning’s script is “virtually identical to the one formulated by Dr Rodney Howard Brown [sic] in his book “The Great Awakening, Power Evangelism Manual””, and that “The evangelist we invited, Tommie Zito, was a disciple of Dr Rodney Howard Brown [sic]”.⁸ It is unclear exactly why Oyekan believes Howard-Browne to be a worthy source of inspiration, but the fact that he does is another warning sign.⁹

The script takes the form of a short introduction, followed by three short Scripture verses quoted in succession. A prayer is offered, during which the subject is invited to repeat a version of the ‘sinner’s prayer’. Emphasis is placed throughout on being quick; the entire process can be over in a few minutes. The subject continues on his/her way – now apparently a new creature in Christ - and another ‘response’ (‘decision’) is recorded.

Churches participating in The Turning are not just buying into an outreach campaign, they are buying into a particular stream of charismatic Christianity.

Those who take issue with the script are casually dismissed: Oyekan admits that “one pastor was in tears as he felt it was deficient in its gospel proclamation. Emotionally, the script touches on everyone’s pride…”.¹⁰ In other words, those who are humble accept The Turning; those who dare to criticise it must have a prideful heart.

This lack of self-reflection is concerning, but Oyekan goes further, suggesting that local leaders surrender their authority and get on board with The Turning without dissent: “it is strongly advisable that the leaders humble themselves and acknowledge that their need of a grace from Christ is no less necessary than that of their flocks”.¹¹

Oyekan then takes aim at traditional evangelistic tracts which, in his view, focus too much on explaining people’s need for salvation, appealing “primarily to the intellect” rather than to the heart.¹² What is needed instead are touchy-feely, emotional ‘encounters’ of God’s love. Somewhat confusingly, however, Oyekan later admits that The Turning script needs more scriptural content and that it has been revised since the Reading outreach in 2016.

Obsession with ‘Decisions’

One of my main operational concerns with The Turning is its near obsession with clocking up ‘decisions’ (or ‘responses’ as Oyekan prefers to term them). Each day of the campaign in Edinburgh, Oyekan inserted in huge bold type on his Facebook page the number of decisions recorded. Scores of his followers exulted enthusiastically over such an amazing move of the Spirit – signs of a great spiritual awakening.

I, on the other hand, could in no way rejoice over such statistics. What ‘decision’ did the individuals make? Were they presented with the true Gospel? Do we really expect hundreds of people to truly be spiritually regenerated within a few short minutes of being approached?

I think we need to be wary of instant decisions. Christ calls for a deeper response – one which may not be so easily ascertainable. It’s not that a decision is in itself wrong, but it cannot be taken as synonymous with a true conversion.

I think we need to be wary of instant decisions. Christ calls for a deeper response – one which may not be so easily ascertainable.

Oyekan actually admits that Tommie Zito was happy to let the outreach happen without any follow-up whatsoever. However, Oyekan rightly disagrees with this and states that since the goal is to make disciples, not converts, follow-up is vital. Though Gate Church had “no credible follow-up plan” in 2016,¹³ an emphasis on follow-up is now much more visible on The Turning website, so one hopes that this aspect of the outreach is now receiving proper investment.

Click here to read part 2 of this analysis.

About the author: Tom Lennie has a long-standing interest in revival and has authored a trilogy of historical studies on Scottish revivals: ‘Land of Many Revivals’ (1527-1857), ‘Glory in the Glen’ (1880-1940) and the newly-published, ‘Scotland Ablaze: The Twenty-Year Fire of Revival That Swept Scotland 1858-79’ (December 2018). His interest in The Turning was sparked by reports of the Reading ‘outpouring’ and fuelled further by its arrival in Edinburgh, his home city, as well as by the involvement of several acquaintances.

References

1 The Story of The Turning, World Prayer Centre, 1 February 2017.

2 The Turning, Scotland.

3 See Zito's website, here.

4 Oyekan, Y. The Turning Learning Review: ‘The Outpouring’, p7. All further quotes and page references are from this document, which is also available at http://theturning.eu/learning-review/.

5 p6. ‘NAR’ stands for ‘New Apostolic Reformation’, a short-hand term for a group of ministries that promote teachings from the 1940s Latter Rain Movement.

6 p10, p20.

7 p26.

8 p12.

9 For more information on this, see Blessing the Church?, chapter 4: ‘From North Battleford to Toronto’.

10 p13.

11 p7.

12 p14.

13 pp18-19.

God is doing wonderful things!

We are delighted to bring you another update from Mark van Niekerk, a South African evangelist who has been partnering with believers in Iraq and Kurdistan to spread the Gospel, amid difficult and dangerous circumstances. Read on and be inspired!

****

Dear family in Yeshua,

Once again I’ve been privileged to visit an area of the world very few manage to get to. If truth be told, without us knowing of someone going there and hearing about the people and their circumstances, we’d be none the wiser. I’m deeply conscious of the enormous privilege I have in being called to the Muslims of Kurdistan along with suffering Christian and Muslim refugees of the Nineveh Plains. Is there a place more needing of the good news, the great balm of Gilead, than the land where Jonah was sent and where Nahum served the Lord?

This was my third visit, each time flying into Irbil in the semi-autonomous region of Iraq known as Kurdistan. The ‘work’ in Iraq has pretty much settled into three different areas:

1. The Kurds living in the border region with Iran
   
2. Refugees in Irbil
   
3. Returning refugees and Muslim inhabitants of the Nineveh Plains

There is nothing easy about evangelism in this part of the world. Great care needs to be taken at all times. The costs of leaving Islam remain high - Shariah shows no mercy to apostates. Even though many Kurds are leaving Islam they are not necessarily all turning to the God of Scripture. Some who have turned to Messiah are bold enough, while others, understandably, remain cautious.

A young Peshmerga widow asking about the Jesus at a food distribution. I’m not sure we in the West can fully grasp the enormity of leaving a cloistered, structured and familial society to follow Messiah. An interesting aspect is this: it seems for the most part that it is the men who are coming to faith, while the women hold back. They are no doubt acutely aware of their close family ties and tribal identity which will be negatively impacted by any serious decision to follow Jesus. We need to be praying particularly for the wives of believers.

Coming together is not easy as groups of Christians draw unnecessary attention. Consequently, larger gatherings are held in the privacy of the mountains. Every single night we had visitors, both young and old, who came to meet with us to discuss Scripture. Bibles were handed out to all who asked. Peshmerga widows, a Mullah and numerous men took Bibles. It’s truly an incredible experience to hear a knock on the door at midnight and find men asking for a Bible! It reminded me of Nicodemus.

I’m not sure we in the West can fully grasp the enormity of leaving a cloistered, structured and familial society to follow Messiah.

A meeting with a brother who we visited on the way to Iran was hugely inspiring. He is taking Bibles into Iran regularly where he tells us home groups are exploding.

Writing in bibles destined for Iran. So, on to Irbil. Those fleeing from the marauding ISIS on the Nineveh Plains headed straight to Irbil as their closest place of relative security. They have languished here for four years in various refugee camps spread throughout the city and other Kurdish cities. All camps are divided into religions, Christians and Muslims. None are mixed. Tens of thousands were housed here.

The latest refugees arriving in Irbil are those driven out by the chaos in Syria. Those we met have left for good and seek asylum in any country that will take them.

We had daily meetings at the fellowship of a local pastor. He has been an incredible servant these four years, reaching out with food supplies and the Gospel to the cultural ‘Christians’ (mostly from Chaldean Catholic backgrounds). This group of people are so desperately in need of the Gospel. The notion of these Christians being beheaded by ISIS, literally going as sheep to the slaughter, is haunting. It would appear that most of them were proud of their Christian heritage and culture and were willing to die for it - as opposed to being born-again believers laying their lives down for Christ. This is deeply disturbing – but thankfully we serve a God who is able to know the hearts of all men and who we know judges righteously.

Messages to this ancient Christian community always include the need for God’s saving grace by faith. A works-based righteousness ethic remains entrenched. The Gospel is sneered at and attacked by bishops and priests. Their power is abusive and their spirit controlling. They are no doubt in the character of the Pharisees that Jesus condemned for shutting up Heaven to those wanting to enter.

In one camp, Syrians were flooding in literally minutes before I was privileged to address them. It is not easy delivering a message to a people already broken - mentally, emotionally, financially - and yet we know this is the message that gives hope. I’ve truly sensed the suffering of Messiah, to some degree, when speaking to these people. They too need to appreciate that the Lord enters into these trials with them.

It’s truly an incredible experience to hear a knock on the door at midnight and find men asking for a Bible.

After we left I was told the man sitting next to me was a member of ISIS, himself living in fear of being executed. While in this camp he cannot be arrested, but will be the minute he steps outside. Many of these murderers are back in their communities. They fled cities like Mosul with the liberated inhabitants. All they needed to do was shave their beards, change their clothing and merge in with those leaving.

Muslim women in refugee camp who have lost everything to ISIS - including husbands and children. One group of women were all open to listening to the Gospel. While we visited them three men walked in and sat down. The wife had immediately left once they entered and the conversation was stilted with these intruders. After a few minutes evaluating this new situation, a brother entered the tent and told us to get up and follow. We were leaving. The wife had told him they did not know who these men were and there was possible danger. They had obviously seen us walking around the camp and had caught up with us to hear what we were saying. It was not the first time this had happened to us. But this is life in a world that does not know Messiah.

I left this ancient land, which has been so torn apart, feeling burdened for this people I’ve come to know and love. There is so much to do and there is great need. I’ve realised major players can only do so much. Someone like myself with individuals supporting, along with one or two churches, can truly have a major impact – and just our encouragement, our going and being with them, means a great deal. Paul speaks so much about encouraging the brethren in Scripture. It’s an honour to do this.

I believe it’s the Lord’s will I continue supporting these brave men and women. Your support is invaluable and greatly appreciated. Again, I do not personally take any money for ministry; our business covers my costs. Finances that have been raised have gone towards provision of food and household materials, kerosene for widows and orphans during the winter, the purchase of Bibles, urgent medical needs and financial aid for Christian families in dire need.

I also value your prayers. I am under no illusion that this is your average mission. I’m desperately in need of being bathed in prayer, not only for my safety, but for those turning to the Lord from Islam who continue to live in these hostile conditions.

Thanking you all in Messiah Yeshua, who alone sustains us and enables us to serve him.

Mark van Niekerk

Additional Information

If you would like to give towards Mark’s work in Kurdistan, please make a direct payment to Prophecy Today (details below) and include the instruction ‘Kurdistan’ – we will collect the gifts and send them directly. Please do not give via our Paypal account – Paypal will take a cut!

Bank transfer details: Prophecy Today Ltd / Account Number: 19560260 / Sort Code: 77-66-03

Please click here and here to read previous updates about the mission work in Kurdistan.

Below, from left to right: Muslim refugee camp where we sat with Islamic fighters of ISIS and their families / A Muslim family who invited us to come and speak to them (this is nothing less than a work of God’s Spirit!) / Distribution to Syrian refugees / Our gracious hosts in Kurdistan - please pray for them.

Why has God blessed Britain so much?

As we bring our short series to an end it is clear that we have barely scratched the surface of what God has done for Britain.

When God cut a covenant with Abraham, that he would be the father of many nations, and even when Jesus suffered on the Cross, making the New Covenant available to the whole world, it nevertheless remained hidden just how much God would do for nations such as ours. Yet history is full of testaments to God’s loving kindness towards the people of the British Isles.

But why have we chosen to write a book of remembrance, echoing Malachi 3:16?

Pleasing God Through Obedience

One reason is that we learn from the Book of Malachi that it pleased God for the people of Judah to recall his goodness to them (Mal 3:16-18). So, surely our remembrances might please God today in the same way – it is a good thing to do at any time.

Secondly, remembering is a principle built into the yearly cycle of the Feasts of the Lord. For example, at Passover deliverance from Egypt is remembered, which in New Covenant terms brings remembrance of the Lord’s sacrifice for sin – “Do this in remembrance of me” (Luke 22:19). Quite simply, if we do not remember, then we will forget.

History is full of testaments to God’s loving kindness towards the people of the British Isles.

Thirdly, we live in days of great decline from the ways of God, particularly in Britain. In such days we can easily meditate only on the negative aspects of our times. Remembering God’s help in times past can give us a balanced perspective and, indeed, kindle our hope again, leading to thankfulness and renewed prayer:

Lord, I have heard of your fame; I stand in awe of your deeds, Lord. Repeat them in our day, in our time make them known; in wrath remember mercy. (Habakkuk 3:2)

Fourthly, we live in a generation where more and more people, especially the young, have little knowledge of what God has done for us in the past. They must be taught.

Understanding His Deeper Purposes

But I think there is also another reason, deeper down, to be understood. As we set out all that God has done and consider it in prayer before him, we may find that he grants us a new perspective on what he is doing now, today.

God is always moving forward in fulfilment of his covenant promises. Historically, Britain has been greatly used as part of this – as a base for sending forth the Gospel message around the world, and also in helping to fulfil God’s purposes for Israel – working to prevent satan from annihilating the Jewish race in World War II, and participating (albeit imperfectly) in enabling the Jews to re-establish the land of Israel.

If we can understand some deeper reasons behind the blessings God bestowed upon Britain, we might wake up to what he is doing in our day.

As we consider what God has done for us in the past, we may find that he grants us a new perspective on what he is doing now, today.

As the nations fall into disarray, having had 2,000 years of opportunity for hearing the Gospel, the scene is set for God’s final plans for Israel to be fulfilled prior to the return of the Messiah. To put the past in perspective might enable us to understand where the time-clock of covenant history is now, so that we might participate in rather than oppose the work of God today.

Would God be pleased with us if, in our Bible study and prayer groups, we spent some more time recalling past blessings and asking him to show us how to prepare for and pray concerning the future? I think this is the deeper reason why we have been led to begin writing our Book of Remembrance.

This is the final instalment in our short summer series 'Our Book of Remembrance'. You can read the rest of the series by clicking here.

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 Gospel message comes to Britain and beyond.

It began around 4,000 years ago. Abraham’s obedience to God was accounted as righteousness and God cut a covenant with him (Gen 15). At the time, though the nations who had scattered across the world from Babel knew nothing, God committed himself unconditionally to establishing for himself one day a community of faith drawn from every nation.

While Abraham was learning to be God’s friend, tribes who settled on the island later to be called Great Britain worshipped gods of their own imagination. They congregated for human and animal sacrifice at such structures as Stonehenge, without fellowship with the One True God of Abraham, Isaac and Jacob. They were neglected and lost, like all other nations across the world.

History moved forward. As God strove with his chosen people Israel through the times of the judges, prophets and kings, the Celtic tribes of Britain warred with each other - sometimes, perhaps, looking up into the universe wondering if there was a great god of Creation, but still having no means of becoming included in God’s covenant people.

But God did not forget his covenant with Abraham. In the fullness of time he sent his Son into the world and, through his sacrifice for sin, made forgiveness and salvation available to all.

While Abraham was learning to be God’s friend, tribes who settled on the island later to be called Great Britain worshipped gods of their own imagination.

Had this not happened, the tribes of the earth, including those in Britain, would no doubt have moved ever further away from God, and more quickly towards an ungodly alliance like the one at Babel. But God restrained their decline, dividing the nations in such a way that there would be a readiness for multitudes through history to hear the Gospel message and receive the truth gladly, by the same faith through which Father Abraham received the initial covenant promise.

Reminders still exist of Britain's pagan beginnings.Soon after the atoning sacrifice of Jesus, apostles trod the Roman roads in obedience to God, who had remembered his oath to Abraham. The history books are not clear just how and when it happened, but before Christianity was systematised in Britain by the Romans, the Gospel began its work of salvation among the Celtic tribes, having been brought to our shores perhaps barely a century after Jesus walked the earth.

This Sceptred Isle

Surely in this time of accelerating spiritual decline in Britain, which seems increasingly tribal and prone to strife, it is honouring to God for us to remember the great act of grace that established our nation, transforming it from pagan tribes to a kingdom avowedly under God. So magnificent was this transformation perceived that Shakespeare by the 16^th Century could describe our country as ‘this sceptred isle’.

Putting aside the often lukewarm or shallow responses our island people have displayed through the generations, there is nonetheless a thread of God’s grace that can be traced through 2,000 years to the present day. God found sufficient faith among our people to raise our nation high in the world. Is it not time to remember this and to study our history to uncover the multitude of testimonies of God’s goodness, putting aside all our pride, so that we might thank him afresh?

Going to the Nations

Not only did God bring the Gospel to Britain, but he also used our nation as a staging post to pass it on to other nations. There are many examples of the missionary zeal cultivated among those saved by grace in Britain. We can hear too much about the achievements of men in the establishment of the British Empire, but it was often despite man’s best efforts that God used us to take the Gospel to the rest of the world.

Consider, for example, the contending for the faith that led to the ‘Pilgrim Fathers’ abandoning Britain to set up new colonies in what was called the ‘New World’, later the United States of America. The Mayflower Compact illustrates the way the truths of the Bible were by then so ingrained in the consciousness of British people that men and women would not settle for anything less than the pursuit of purity and the establishment of a truly Christian nation.

In this time of accelerating spiritual decline in Britain, it is honouring to God for us to remember the great act of grace that transformed our nation from pagan tribes to a kingdom avowedly under God.

The Pilgrims on board the Mayflower signed a document before landing on the shores of America. William Bradford was a key leader who recorded the resolution of intent regarding the new colony, which in more modern English reads:

The Mayflower at Plymouth Harbour (Halsall, 1882)."IN THE NAME OF GOD, AMEN. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord King James, by the Grace of God, of Great Britain, France, and Ireland, King, Defender of the Faith, &c. Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a Voyage to plant the first Colony in the northern Parts of Virginia; Do by these Presents, solemnly and mutually, in the Presence of God and one another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid: And by Virtue hereof do enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions, and Officers, from time to time, as shall be thought most meet and convenient for the general Good of the Colony; unto which we promise all due Submission and Obedience. IN WITNESS whereof we have hereunto subscribed our names at Cape-Cod the eleventh of November, in the Reign of our Sovereign Lord King James, of England, France, and Ireland, the eighteenth, and of Scotland the fifty-fourth, Anno Domini; 1620."

In the following decades thousands more followed, among whom was the future first Governor, John Winthrop, on the ship Arbella. The passengers of the Arbella who left England in 1630 with their new charter had a great vision, which could be built on the foundation of the first pilgrims. They were to be an example for the rest of the world in right living according to biblical teaching. Referring to the Sermon on the Mount, John Winthrop stated their purpose quite clearly: "We shall be as a city upon a hill, the eyes of all people are upon us."

The Mayflower Compact became a foundational document that inspired the writers of the American Constitution over a century later, when the first 13 colonies along the east coast, from New Hampshire to Georgia, became the forerunner of the USA.

Not only did God bring the Gospel to Britain, but he also used our nation as a staging post to pass it on to other nations.

In Praise of God

Surely we can see God in all of this, not leaving us as pagan warring tribes to unite in some new form of Babel-worship one day, but to send us his Gospel and privilege us to be those who passed it on to others.

There are multitudes of details and testimonies from history which, if we remember them together, might fill us with a new humility and zeal of faith in this generation of decline.

Let us record our remembrances together in praise of God.

And we uncover its close connection with love for Israel.

Amid great expectancy of a renewed outpouring of the Spirit in the land of revivals, my wife and I were profoundly blessed and stirred by a recent visit to Wales.

We sat in the Moriah Chapel at Loughor, near Swansea, where the famous Welsh Revival broke out on 31 October 1904, and had a real taste of those momentous times as we were guided around the premises by a man whose uncle was a close friend of Evan Roberts, the human instrument used by God as the spark of that great movement.

I also noted the significance of the chapel’s name, as it was Mt Moriah where Abraham was prepared to offer up his son Isaac as a sacrifice and where, close by, Jesus died for the sins of the world at Calvary.

And this was not the only connection with Israel – more of which later.

Recalling the total surrender of those young men (the initial outpouring effectively started with a youth meeting), one of our group prayed “Bend us, Lord!” as she echoed the heartfelt cry of the revival’s 25-year-old leader for God to break their resistance to the Holy Spirit’s power.

It was an awesome moment as we became aware of the great need of our nation (in the UK as a whole) for restoration and reformation. Then we sang ‘Here is love, vast as the ocean’, one of the revival’s key hymns – first in Welsh, then in English.

People of Spiritual Stature and Faith

Our visit there was part of a weekend conference of the UK Fellowship of Full Gospel Churches, an international network of ministers dedicated to proclaiming Christ in all his fullness.

The event was hosted at the Bible College of Wales, which has itself been mightily used in world mission and was a product of the 1904/5 revival. We enjoyed glorious worship in the same room where legendary intercessor Rees Howells and his students prayed through to victory for Britain and the allies during World War II and later for Israel’s recognition at the United Nations.

One of our group prayed “Bend us, Lord!”, echoing the heartfelt cry of the 1904 revival’s 25-year-old leader Evan Roberts for God to break their resistance to the Holy Spirit’s power.

Participants had flown in from throughout the United States as well as from Holland, while others came from across the south of England and Wales – we were the lone visitors from the north.

Although a relatively small gathering with no more than 50 taking part, most of them were men and women of great spiritual stature and faith – at least one had met with US Presidents while others had walked with the likes of Billy Graham and had witnessed God’s miraculous guidance over many years.

Dick Funnell, from New Orleans, shared his extraordinary journey of how God had led him to come and live on the west coast of Wales where he and his Guatemalan wife Gladys now have keys to a small chapel where they have been praying daily for the past 13 years, convinced that revival is on its way.

As we prayed and lifted our hands in worship, we were aware of the crucial part played by Howells and his students who interceded day and night for a nation facing disaster at the time of Dunkirk. Their God-ordained prayers brought us back from the brink of destruction. They also prayed through to victory at the UN for Israel’s recognition in November 1947, having also made provision for Jewish children escaping the Nazi net.

100,000 New Births

A love for Israel was due not only to a proper understanding of the Bible, but also to the part the Jewish people had played in the founder’s conversion. Howells actually committed his life to Christ in America, where he had gone to seek his fortune, and it had come about through a Jewish evangelist, Maurice Reuben, who had paid a huge price for following Jesus, being disowned by his wealthy family and denied his part-ownership of a Pittsburgh store.

Maurice himself had found the Lord through the witness of a man he had asked – because he always seemed cheerful – if he had been ‘born happy’, to which the man had replied that his happiness only dated from his ‘second birth’.

Rees, who was the same age as Evan Roberts, returned to Wales to help with the revival.

Following a powerful encounter with the Holy Spirit, he lived a radical life of faith as he reached out to drunkards and tramps – cutting down his meals in order to identify with them. And he took on formidable challenges such as praying for – and witnessing to – a village untouched by the revival and healing for sick people doctors had written off.

During the 1904 Welsh revival, an estimated 100,000 people were swept into the Kingdom over a four-month period.

Evan, meanwhile, was unschooled as, when his father was injured down the mine, he took his place, aged 11, in order to provide an income for his family.

Later, feeling called to pastoral ministry, he left home to acquire the necessary academic qualifications but before long had a deep experience of the Holy Spirit after hearing a speaker from the Welsh equivalent of the Keswick Convention.

Evan Roberts. Photo: Linda Gardner.He returned to his home village and asked if he could hold a youth meeting to which 16 youngsters turned up. Revival broke out, and services lasted virtually through the night. Miners coming off their shift would join the queues for the chapels; as soon as one was filled they’d tramp off to find the next. Lights would be burning through the night as tens of thousands throughout the principality were convicted of sin by the presence of God and the preaching of the Gospel. It is estimated that as many as 100,000 were swept into the Kingdom over a four-month period as people couldn’t get enough of being in God’s presence.

Impacts Beyond Asking or Imagining

It wasn’t the first time Wales had seen revival – Howell Harris and others had led a similar movement in the late 18^th Century, and even John Wesley had preached at Loughor in those days. Another revival broke out in 1859 – also touching many other parts of the world.

In fact, it was in the midst of the earlier movement that a hugely significant event took place that was to lead to the foundation of the Bible Society through which the word of God was translated into hundreds of languages and distributed throughout the world.

The event in question was a 26-mile walk over the mountains of North Wales by 15-year-old Mary Jones in order to purchase a copy of the Welsh Bible for which she had saved up for six years. Her extraordinary feat awakened the need for God’s word to become available to everyone in their mother tongue.

One of the effects of the 1904 awakening of dynamic Christianity was that the police and magistrates had nothing to do except help control the crowds queuing up for the Gospel meetings.

What was happening in Wales galvanised the prayers of American saints in California, leading directly to the Azusa Street revival of 1906.

The revival spread across the globe, even touching Asia and St Petersburg in Russia, and it inspired others praying for a similar move in their own localities. This was particularly the case in California, where news of what was happening in Wales galvanised the prayers of American saints and led directly to the Azusa Street, Los Angeles, revival of 1906, the beginnings of the modern-day Pentecostal movement, with a similar outpouring taking place in Sunderland, England, in 1907, led by Church of England vicar Alexander Boddy who had earlier come to witness the work of Evan Roberts in Wales.

The revival produced outstanding leaders including George and Stephen Jeffries and, of course, Rees Howells who went on to found his world-changing Bible College in 1928. One student, a young German called Reinhard Bonnke, graduated in 1960 and subsequently won millions of people to the Lord through his huge missions across Africa and other parts of the world.

A young Billy Graham also visited the Loughor chapel back in 1946 when he is understood to have had a profound experience of the Holy Spirit. Millions the world over benefited from that!

Part II next week.

Notes

Additional material sourced from Rees Howells, Intercessor by Norman Grubb, published by Lutterworth Press.

A selection of books to see you through August.

In case you are going to be relaxing poolside this August or just enjoying some extra spare time, here are a few recommended books to keep you company. Please see the base of each review for purchasing details.

‘Praying Like the Jew, Jesus: Recovering the Ancient Roots of New Testament Prayer’ by Timothy P Jones (Lederer Books, 2005)

In this delightful book, author, professor and pastor Timothy Jones opens our eyes to the Jewish background of the prayers of Jesus. Jones, author of many textbooks, professor of biblical languages and senior pastor of a Baptist church in Oklahoma, is well-qualified to explain the customs and traditions behind our Lord’s prayers and uncover the beauty and power of his prayer life.

This is a book that will inspire you to pray but also help you understand the true nature of prayer and of God himself.

With the help of historical vignettes and careful research, we are transported back to the historical Jewish world of Jesus, so that we gain wonderful insights into that world by studying his prayers (or, in the case of the first two chapters, the prayers of others around him ahead of his birth and during his early life).

Each of the ten chapters follows a similar structural pattern so you know what to expect and so the book could easily be taken a chapter at a time. Each begins with an imaginative re-telling of an event from Jesus’ life, weaving the original context of his prayers into the biblical stories in order to help you not only study the prayers but also experience their fuller meaning.

At the end of each chapter there is a meditation for readers to apply the lessons to their own lives, considering how God hears and relates to us. The endnotes are excellent and there is a usual glossary for the reader unfamiliar with the Jewish terms Jones uses.

If prayer is like breathing, then this book is “designed to help readers ‘breathe deeply’ as they enter into prayer” (Foreword, p.vi). Do read this book – it will inspire, bless and challenge you.

Maureen Trowbridge and Paul Luckraft

‘Praying Like the Jew, Jesus’ (122pp) is available very cheaply on Amazon. Kindle version is £5.86.

‘The Left’s Jewish Problem: Jeremy Corbyn, Israel and Anti-Semitism’ by Dave Rich (Biteback Publishing, 2016, revised 2018)

If you are looking for a highly topical book that will help you understand a central crisis in modern British politics, we highly recommend Dave Rich’s exploration of left-wing Jew-hatred. Associate Research Fellow at the Pears Institute for the Study of Anti-Semitism, Birkbeck College (University of London), Rich works for the Community Security Trust, briefing MPs, civil servants and police officers about anti-Semitism. Though he is not a believer, his insights into this phenomenon are well worth reading.

Beginning with a brief history of how the Labour Party transformed from the party of the working class to a mainly middle-class party championing identity politics, Rich demonstrates how Labour totally reversed its position on Israel in the space of a decade or two, from steadfast support to outright loathing.

Subsequent chapters trace this transformation through to the present day, including more recent alliances between the left-wing and Islam (much as Melanie Phillips does in her book ‘The World Turned Upside-Down’). Rich also exposes how the ideological left has adopted a radically wrong view of the Holocaust.

His research, originally a PhD project begun in 2011, is here brought further up-to-date and made suitable for a general readership. A 2018 update is promised in September covering the many high-profile developments that have taken place since the book was first published.

If the presence of virulent anti-Semitism within a so-called ‘anti-racist’ Party has taken you by surprise, or if you are aware that Corbyn is simply a symptom of a much longer-standing problem but are unsure why, this book is for you.

Paul Luckraft and Frances Rabbitts

The 2016 version of ‘The Left’s Jewish Problem’ (352pp) is available from the publisher for £12.99 (paperback) or from Amazon Kindle for £8.54. Read an interview with the author here.

The 2018 version is available for pre-order for £12.99 (paperback) or £10 (Kindle) – to be released in early September.

‘Left to Their Own Devices: Confident Parenting in a World of Screens’ by Katharine Hill (Muddy Pearl, 2017). With Foreword by Rob Parsons OBE.

In this clever, refreshing book, lawyer, writer and present Director of Care for the Family UK Katharine Hill explores the impact of a decade of the digital world on the younger generation.

Member of the Board of the International Commission for Couples and Family Matters, Hill is married with grown-up children and is also a well-known public speaker and columnist for a local newspaper.

In 15 chapters and a poignant epilogue, she “skilfully and sensitively tackles a thorny subject with razor sharp insight and unremitting authenticity” (Dr Samantha Callum, family policy expert), aiming her writing particularly at those involved in parenting, teaching and youth work. Practical advice is given on issues like screen time, social media and consumer culture, as well as more serious issues like cyber-bullying, grooming and pornography, making this an invaluable handbook for parents who not only want to ‘cope’ with today’s digital challenges but face them confidently. Over 20 cartoons provide a gestalt complement. For those wishing to explore these ‘thorny issues’ further, a helpful index is provided.

I recommend this important, timely book without reservation, as being of exceptional value.

M. Paul Rogoff

‘Left to Their Own Devices’ (143pp, paperback) is available from the publisher for £9.99. Also available from Care for the Family and Amazon. Watch an interview with the author here.

‘The Bible’s Seven Pillars of Wisdom’ by David Hamshire (Faithbuilders Christian Books, 2018)

This short booklet (40 pages in length) follows on from two others by the same author, whose themes are all linked to the number seven: ‘Seven Days of Creation’ and ‘Seven Feasts of the Lord’. Whilst these previous two studies are on central and accepted themes, the exploration of how the number seven relates to wisdom (using Proverbs 9:1-6) breaks new ground.

The number seven binds much of Scripture together so, on the one hand, it is likely to have significance in ways yet to be found. However, on the other hand, the concept can be forced too far and become speculative. For this reason, I approached this particular study with caution. I did, nevertheless, find it well-written and thought-provoking.

I am not yet unconvinced that it leans more towards the speculative than the authoritative, but I can nevertheless recommend it as a good stimulus for study, especially in small interactive groups.

Clifford Denton

‘The Bible’s Seven Pillars of Wisdom’ is available from Christian Publications International for £9 inc. P&P, where you can also find more information and an extract from the Foreword.

‘More Drops: Mystery, Mercy, Messiology’ by George Verwer (CWR, 2015)

George Verwer met the Lord in 1955 in Madison Square Gardens, New York listening to Billy Graham, and started a life dedicated to evangelism. At the Moody Bible Institute, he learned that every student has to be an evangelist - for him, first in Mexico, where he married, and then in over 90 nations.

In 1962, Verwer formed Operation Mobilisation (OM), one of the most impactful mission agencies of the last half-century, known for its unrelenting preaching of the Gospel and its social action in Gospel-resistant countries like India, Nepal and the UK. From the 1970s, he obtained a series of ships named Logos to bring the Gospel to millions in coastal regions of the world.

2015 celebrated 60 years of this continuing passion. ‘More Drops’ (one of nine books by Verwer) is written in an auto-biographical style and is alive with refreshing honesty and pace, always giving God the glory through many successes and failures. Verwer’s reflection that most of what we touch includes messy situations (hence his term ‘Messiology’) - including theology, church life, leadership and people (!) – is followed up with the insight that God does wonderful things through the mess.

This is a book alive with the boldness and passion of its author, who lived to share Christ with as many people as he could. Helpfully, More Drops also recommends personal reading of nearly 50 other books, all classic works of Christian living, though Verwer always advocated getting into the word of God first and foremost, and allowing the Lord to transform your life from there.

Greg Stevenson

‘More Drops’ (136pp) is available from Amazon for £6.99 (paperback) or £6.64 (Kindle). Also available is the ‘George for Real’ DVD, a fast-moving, highly personal, encouraging and challenging story of a man on fire for the Lord and his Gospel. Highly recommended.