Post-war pop culture and the Church.

We continue our serialisation of ‘Blessing the Church?’, previous instalments of which can now be found here. After last week’s outline of the dramatic social and cultural changes in the West that followed the end of World War II, Dr Clifford Hill now looks at key characteristics of these changes and the impact these had on the Church.

CHARACTERISTICS OF POP CULTURE

Youth-Dominated

Pop culture was essentially a youth culture which rejected the old, the outworn and the outdated. The emphasis was upon a search for new things and the discarding of the old. It was a culture from which, in the early days, the elderly felt shut out and devalued. Even in such things as clothing, the elderly felt disadvantaged as the consumer-driven market sought to satisfy the demands of the young.

The development of new technology in the brave new world emerging after the devastation of World War II reinforced the adulation of new things and led to the development of what was seen as 'the throwaway society'.

On the positive side, the period of reconstruction after the war needed the vitality and creativity of youth. It needed fresh energy, new ideas, unhindered by the failed policies of the past which had dragged the world into two devastating wars in the first half of the century. But the adoption of new ideas needed to be guided by firmly-rooted principles, if confusion and chaos were to be avoided.

Anti-Tradition

Any new movement contains an element of protest and rejection of the past. Pop culture was seeking to develop its own ideology and was therefore challenging traditional values. Inevitably the collected wisdom of the past was questioned as a whole new set of social mores applicable to the present day was sought.

Young people were quick to embrace new ideas and to say that the policies pursued by their fathers had only led the world into the horrors of war, culminating in the nuclear bomb devastation of Hiroshima and Nagasaki. The anti-nuclear campaigns of CND linked with the more positive campaigns of the peace movement which produced the 'flower people' and slogans such as 'Make love not war'.

The period of post-war reconstruction needed the vitality and creativity of youth, but this also needed to be guided by firmly-rooted principles if chaos was to be avoided.

On the negative side, it increased awareness of racial differences and stirred passions. The campaign for racial justice had both a negative and a positive side. Positively it affirmed the equality of all peoples regardless of race or colour while at the same time protesting against those traditions and institutions which debarred people on grounds of race, religion or ethnic origin.

The anti-traditionalism of pop culture led to a despising of traditional institutions and even, in extreme cases, to the rejection of professionalism and scholarship. An extreme example was the Cultural Revolution in Communist China which persecuted and degraded teachers, university lecturers and scholars, often parading them through the streets as an act of public humiliation.

In Britain there were not these extremes, but public attitudes towards the professions changed radically. Teachers were no longer held in high esteem, neither were the clergy or any of those who served the public.

Individualism

The worldwide liberation movement of the post-war era spilled over into pop culture, not only in politically-orientated protest movements but also in positive campaigns to alleviate suffering and to serve the world's poor and hungry.

The 'Freedom from Hunger' campaign of the 1960s, the Oxford Campaign for Famine Relief (which became Oxfam) and numerous others all reflected the growing concern of the new generation for freedom, equality and justice. These social values were part of the growing recognition of the worth of each individual and the sanctity of human life. In emphasising these values, pop culture reacted against the wanton sacrifice of life in two world wars. It was also a reaction against what was seen as the oppression the ruling classes exercised over the world's poor and powerless peoples.

This recognition of the worth of each individual had its down side. What began as the pursuit of justice rapidly became a demand for rights. It was rights, not privileges, that changed attitudes towards the Welfare State in Britain. Instead of enjoying the privilege of living in a society where the needs of each individual were cared for by the whole community, these benefits were soon taken for granted.

The younger generation knew nothing of the privations endured by former generations. Instead of thankfulness for the peace and security now enjoyed, the prevailing mood became a determination to obtain the maximum benefits available to each individual. Inner-city areas saw the rise of campaigns for community rights. 'Claimants Unions' sprang up in the 1970s to ensure that individuals were able to claim all their rights and entitlements from the State.

The anti-traditionalism of pop culture led to a despising of traditional values, social mores and institutions.

The campaigns for racial justice and justice for women soon produced minority group rights: feminist campaigns, the gay rights movement and the pro-abortion lobby with the campaign slogan 'A woman's right to choose'. These movements were fundamentally anti-social, in that they contributed towards the breakdown of traditional family life and the downgrading of marriage. They were driven by a destructive spirit in which the only thing that mattered was the philosophy of individualism, in which personal morality and personal relationships are largely determined by the rights, desires and demands of the individual.

The same determinants have played a creative role in the social values emerging from pop culture. They are essentially anti-social and dysfunctional rather than creative of a healthy society. Their end product is the dissolution of society. The underlying lesson is that ethical nihilism leads to social nihilism. Moral anarchy leads to social anarchy.

Personal Involvement

The post-war era of reconstruction that gave rise to pop culture was an age of activity. Pop culture reflected this with all the dynamism of youth. They wanted to get involved personally in the radical changes that were already beginning to move from theory to practical reality by the beginning of the 1960s. Pop culture encouraged young people to get involved in their community, to take to the streets and demonstrate, to take their protests to the town hall or to turn the student union debate into days of action for better grants and living conditions.

The negative anti-professionalism of pop culture also included a strong positive element of personal involvement in every kind of activity. It was the age of DIY. Do-it-yourself in home improvement resulted in an enormous industry of tools and provision for the amateur builder. DIY extended to every kind of activity, from making your own music to arranging your own house conveyancing. DIY in education gave rise to the Open University, while DIY in sport and entertainment resulted in a boom in a wide variety of sporting activity, from athletics and field sports to aerobics and keep fit, to climbing and hang-gliding.

Pop culture initiated what was essentially the day of the amateur. Personal involvement plus lots of help from commercial products enabled the amateur to produce results every bit as good as the professional.

Sensuousness

Pop culture rapidly swept away the old Victorian taboos on sex and the expression of emotions. It became a new age of freedom where the emphasis upon individual rights and personal involvement encouraged the exhibition rather than the suppression of the emotions. This was considered psychologically healthy.

The ‘Dr Spock’ generation of demand-fed babies and undisciplined children became the pop culture teenagers: the teeny-boppers who screamed wildly at their pop idols and lost themselves in waves of emotion at rock concerts and gigs. These activities paved the way for the drug-related rave parties of the 1990s.

Pop culture gave rise to a new age of sexual freedom aided by birth control and abortion. Sex education in schools followed the repeal of censorship in the entertainments industry, allowing explicit sexual scenes on TV, film and video, as well as in books and magazines.

As the moral mores of the nations fell apart, so the media's reporting of scandals, details of violence and explicit sex became more lurid, both stimulating and feeding the appetite for the sensuous. Inevitably, intimate media accounts of the lifestyles of pop stars encouraged young people to follow the activities of their idols and imitate their behaviour.

The lesson of post-war pop culture is that ethical nihilism leads to social nihilism. Moral anarchy leads to social anarchy.

Lawlessness

The radical change in the philosophy of education in the post-war era taught children not only to discover things for themselves, but also to question traditional values, leading to the questioning of authority, social norms and religious beliefs. The latter was aided and abetted by the popularisation of liberal theology through books such as Honest to God by John Robinson, the bishop who had defended the publication of Lady Chatterley's Lover, which broke new ground in explicitly sexual literature.

The old norms, moral precepts and social values, together with their foundational religious beliefs rooted in the Judeo-Christian faith, were rapidly crumbling. By the middle of the 1960s pop culture had become an unstoppable band-waggon rolling the nation into a social revolution, the end product of which only the exceptionally far-sighted could see.

The breakdown of moral absolutes left the field wide open for 'situation ethics' in which the rights and wrongs of every action for each individual would have to be sought within the prevailing situation and circumstances. This paved the way for increasing lawlessness, for the lowering of standards of professional conduct, and for radical changes in business ethics and the practices of corporate institutions. Thus the way was open for corruption in politics, industry and commerce leading inevitably to the increase of crime, drugs, family breakdown, child abuse, street violence and terrorism.

Pop culture was a child of revolt. It was born out of a spirit of rebellion, essentially a destructive rather than a creative spirit. Its anti-traditionalism was essentially the rejection of morality, of fundamental belief and of law. It was DIY in the rules of behaviour with a self-centred individualism that was essentially destructive of community. It was social anarchy and the inevitable result of anarchy is the destruction of society.

Power

The 20^th Century ushered in an age of powerlessness. Two world wars in the first half of the century swept millions of men and women from many nations into the horror of modern armed conflict. They had no option but to fight and even those who remained at home were mercilessly bombed in cities throughout Europe, powerless to defend themselves.

The post-war period of reconstruction saw thousands of inner-city communities destroyed as their homes were bulldozed and replaced by tower blocks. Others saw their homes destroyed to make way for motorways which they were powerless to resist.

As radical social changes were enforced by law, foundational social values began to crumble, moral principles were neglected, marriage breakdown increased, the stability of family life was undermined, crime rates soared and a general sense of powerlessness to withstand the onslaught of the forces of social change became widespread. The genie was out of the bottle and no-one had the power to put it back.

Pop culture was a child of revolt. It was born out of a spirit of rebellion, essentially a destructive rather than a creative spirit.

The economic boom years gave way to recession. Powerful commercial enterprises collapsed, bankruptcies increased, mortgage lenders foreclosed on the homes of defaulting house owners. The Englishman's castle was built on sand. People were powerless even to defend their homes.

The sense of powerlessness was increased by Europeanisation. Europe was swallowing up the little island which had fiercely maintained its freedom and independence against all invaders for a thousand years. Norman Tebbit summed it up when he said that the day would come when the 'Chancellor's budget speech would be faxed from Frankfurt'. The politicians, the Government, the Cabinet and the Prime Minister all began to share the sense of powerlessness to withstand the forces of change which were sweeping across the nation. Even the Queen had her 'annus horribilis', being powerless to defend her family from the adulterous and rebellious spirits of the age.

The Charismatic Movement

In the midst of these traumatic social changes and upheaval, a new phenomenon appeared within the Church: the charismatic movement. It did not arise in the immediate post-World War II period - in fact, it had no clear beginnings. There was no mighty outpouring of the Spirit of God as on the Day of Pentecost, no fresh outpouring of the Holy Spirit as at the beginning of the Pentecostal movement at Azusa Street in 1906; there was no great revival, no clear move of God resulting in the conversion of multitudes of unbelievers.

Most charismatic leaders today trace the beginnings of the movement to the middle or late 1960s. But the first really recognisable signs of a movement did not occur until the early 1970s, when home-based fellowships or 'house churches' began to proliferate.

Whatever date we assign to the beginnings of the charismatic movement, it has to be acknowledged that pop culture was already a firmly established part of the social scene. The destructive effects of the spirit of rebellion could clearly be seen, biblical belief was under attack, traditional morality was in rapid decline, so too was church attendance. The Church, especially in inner-city areas, was in the full flight of retreat with a high closure rate of redundant church buildings, especially in areas of immigrant settlement.

It was against the background of spiritual atrophy and moribund institutionalism in the mainline churches that the charismatic movement emerged. It was born out of the womb of frustration with the status quo, rather than through a notable move of the Spirit of God.

A Genuine Move of God?

The charismatic movement came to birth at a time when the spirit of moral and social rebellion was triumphing in the battle with traditionalism in the secular world. This was the time when the most socially destructive Acts of Parliament were put on the Statute Book. It was a time when it seemed as though the whole nation was intent upon overturning past tradition and rejecting the social values and moral precepts of their forefathers. This was the spirit of the age in which the charismatic movement emerged and there is good evidence for the contention that many of the social characteristics of that period were birthed into it, the significance of which we are only now beginning to see.

We may go farther and ask the question, 'Was the charismatic movement a move of God? Was it actually initiated by the Lord Jesus, the Head of the Church?' It is not easy to give an unequivocal affirmative to that question due to its lack of a clear beginning and the fact that it was not rooted in the conviction of sin, repentance and revival.

The charismatic movement was born out of the womb of frustration with the status quo, rather than through a notable move of the Spirit of God.

There was not even a great wave of renewal sweeping through the Church or a 'holiness' movement characterised by self-denial, humility and self-sacrificial suffering with the major emphasis upon the cross. These are the characteristics of the present-day Church in China which has arisen out of the flames of persecution and martyrdom of the saints. In China there was no spectacular outpouring of the Spirit in any one place to mark the beginning of the period of great spiritual awakening now sweeping through that nation, but there were all the marks of authentic New Testament spirituality, including a willingness to die for the faith.

The charismatic movement, by contrast, had none of these marks and it is for this reason that we may fairly ask whether it was the creation of God or man. In fact, it bore many of the social characteristics of the Western nations in which it arose. It developed in an environment of easy affluence and it offered a form of spirituality which appealed strongly to the rising new middle classes seeking quick self-advancement and status in the new post-war social order.

Before offering an answer to the question of origins, we will look at the characteristics of the charismatic movement under the same headings as we used when looking at pop culture.

Next week: The charismatic movement as a child of pop culture.

First published in 1995, as part of chapter 2 of ‘Blessing the Church?’ (Eagle Publishing, pp10-39). Revised November 2017.

A child of the age: we continue our new series on the origins of the charismatic movement.

“Ephraim mixes with the nations...Foreigners sap his strength, but he does not realise it. His hair is sprinkled with grey, but he does not notice”. (Hosea 7:8-9)

Since the days of the Industrial Revolution, Britain has been a class-dominated society, the product of twin forces of industrialisation and urbanisation, which broke the power of the landowners and the old social order of feudalism. This was replaced by the new social classes of entrepreneurs, industrialists, skilled craftsmen and unskilled workers.

The latter formed a new class of landless peasants at the mercy of the owners of industry, who not only controlled the means of production but also owned the houses which their workers rented from them. Thus, from the earliest days of industrialisation, the British working classes saw themselves as the powerless ones who had to fight for survival against their economic oppressors. The seeds were sown of the class warfare which bedevilled British industry for 200 years, the legacy of which is still with us today.

Political Upheaval: The People vs the Privileged

The beginning of the 20^th Century saw the Labour movement beginning to become an organised political force, but it took two world wars in the first half of the century to break the social mould. The Atlee Government of 1945 was the first Socialist administration to obtain real power in Britain. Their legislative programme of social reform and reconstruction was to have far-reaching consequences which changed the face of Britain for the rest of the century.

The creation of the Welfare State with its boasted objective of caring for each individual from the cradle to the grave was designed to eliminate poverty and ensure justice for all. This objective was fully in line with the prevailing mood throughout the world which saw the post-war generation striving for freedom, justice, self-determination, equality and prosperity for all.

The post-war generation strove for freedom, justice, self-determination, equality and prosperity for all.

In industrial societies this was expressed in various forms of socialism, while in non-industrial societies it was anti-colonialism and anti-imperialism. Marxism in various forms spread right across the world as an expression of the aspirations of the poor and oppressed. This was in harmony with the rise of black consciousness in societies dominated by whites and the rise of nationalism in countries dominated by foreign nationals or alien ethnic groups.

In retrospect, the 20^th Century may be seen as a period of ‘the people versus the privileged’; a revolution of the oppressed against rulers and oppressors; a struggle for justice and freedom for all.

By the middle of the century this movement reached a peak of political consciousness as it combined with the post-World War II period of reconstruction and the anti-war/pro-peace movement. During the 1950s and early 1960s the political expression of these aspirations reached its height with the achievement of independence in most of the former European colonial territories. In Asia, India, the Middle East, Africa and South America the face of the world changed; the global map had to be redrawn.

Social Change: The Birth of Pop Culture

During this same period a new movement was birthed, particularly in the USA and Europe: an ideological and social movement destined to have as far-reaching effects as its political counterpart. It was what sociologists have termed 'pop culture'; a spontaneous, youth-dominated, ideological movement expressing the hopes and aspirations of the post-war-generation in the rich industrial nations of the West.

The prevailing economic and social conditions in these nations were ripe for just such an ideological movement. The post-war reconstruction period required massive building programmes of houses, offices, industrial plants and roads. The demand for labour was high which, in Britain, brought immigration from former colonies. But, even more significantly, it increased the wages of working people and opened up lifestyles beyond the imagination of former generations.

In Britain, for the first time in history, young people were able to command high wages. Even school leavers were able to go straight into unskilled work with large pay packets at the end of the week. Almost overnight a new consumer class was born with high purchasing power and minimal social responsibilities. These were young single people with no families to support, no mortgages, but with money in their pockets.

‘Pop culture’ developed as a youth-dominated ideological movement expressing the aspirations and hopes of the post-war generation in the West.

A free enterprise economy quickly adjusted to produce goods satisfying to this new consumer group. The market became youth-dominated, with clothing fashions, records, hi-fi equipment, motorbikes, youth festivals, fast-food joints and a wide variety of material goods and activities designed to meet the desires and fulfil the demands of rapidly changing pop fashions.

Public awareness of the birth of this new ideological movement dawned as a rude awakening. It came in 1956 with the arrival in Britain of an American film, Rock Around the Clock, featuring Bill Haley and a new strain of music known as 'rock'n'roll'. The film was screened in a cinema at the Elephant and Castle, in south-east London. The largely teenage audience ripped up the seats and rocked in the aisles which sent shock waves through the nation. It was soon followed by a multitude of home-grown youth musicians, skiffle groups, guitarists and rock bands.

The age of DIY had arrived. Young people did not simply want to be passive audiences, they wanted to do it themselves, either by being performers or at least joining actively in the physical activity of dancing, jiving, rocking and rolling, dressing up as Teddy boys or Mods and Rockers, driving in their motorcycle gangs and generally terrorising the older generation. The latter hailed the birth of pop culture with a dread of the future, believing the whole world to have gone mad.

Educational Change

An important agent in creating the social conditions which gave rise to pop culture was the education system which, during this period, experienced radical and far-reaching changes generated by a new educational philosophy. A new breed of teachers was produced in the post-war period, many of them with Marxist leanings, or at least strong socialist principles.

They rejected the 'chalk and talk' Victorian methods of teaching which relied heavily on learning by rote. The new philosophy centred upon the 'discovery method' of education. Instead of an active teacher instructing a passive class of pupils, children were encouraged to discover facts for themselves.

This meant that they no longer sat still and were punished for speaking; they were encouraged to work in groups, to carry out little research projects in the library, the countryside or the city streets. Physical punishment was seen as degrading and offensive to the rights of children. This in turn had its effect upon family life and discipline in the home, as well as social behaviour on the football terraces and in the streets.

A new breed of teachers was produced in the post-war period, many of them with Marxist leanings, or at least strong socialist principles.

Legislative Change

The ideological revolution which spawned pop culture was aided, strengthened and, in many ways, made socially effective, by legislation. Many far-reaching social reforms were effected in a 20-year period following World War II.

It may be questioned whether they were responsible for the social revolution which has taken place in Britain in the second half of the 20^th Century or whether they simply reflected changing social values. It is probably a chicken-and-egg situation in which both are true, as the one influenced the other.

The first major ideological reform was the repeal of the Witchcraft Act in 1951 followed by the Obscene Publications Act (1959). These were followed in the 1960s by a string of measures effecting far-reaching social reform, dealing with race relations, capital punishment, homosexual acts, abortion and the discarding of censorship in publications and public entertainments.
All these measures reflected the desire for freedom of choice and a society reputedly coming of age where people were able to make their own assessment of right and wrong, the good and the harmful.

Pop culture developed into a powerful social movement which created a society based upon 'situation ethics' rather than moral absolutes. In essence, it was both hedonistic and individualistic. It was a society leaving behind the restrictions of the past and moving into new eras of individual freedom. Society was sailing into uncharted waters, driven by the strong winds of moral anarchy. Such a philosophy could only end in social anarchy - a society in which everyone does that which is right in their own eyes.

Coming up: Over the next three weeks we will look at characteristics of pop culture and how these infiltrated and shaped the Church.

Originally published in 1995. Revised Oct/Nov 2017.

Las Vegas, gun control and the Bible.

The USA’s latest multiple shooting atrocity in Las Vegas has hit the world headlines as the worst in a long line of similar incidents of rogue gunmen mowing down innocent civilians. As mourning once again overtakes the US, the big question occupying the media is whether or not President Trump will order a review of the gun laws that allow citizens the right to bear arms.

It will not be an easy decision as during his presidential campaign, Donald Trump was reported to have received financial support from the powerful gun lobby groups,¹ which historically have resisted every attempt to change the gun laws. Why do Americans regard it as a sacred right to carry a gun?

The Right to Bear Arms

I remember being shocked when we exchanged churches with an American minister in Los Angeles. He came and took pastoral responsibility for our church in London while I and my family moved into his home in LA and pastored his church for six weeks during the summer holiday. I have done similar exchanges with churches in New York, Vermont, Michigan, Ohio, Massachusetts and California, and I have a great love for my many American friends. My shock was when the LA minister said that he always carried a gun into church under his cassock and I should do the same!

I had been the minister of a church in Tottenham, a tough district of London, for 10 years: I’d seen street riots and I’d been involved in many violent situations, but I had never handled a gun. In inner-city areas of London with which I’m familiar, gun crime is rare and the majority of our policemen do not carry guns, even in these days of mounting terrorism.

As mourning once again overtakes the US, the media is asking whether or not President Trump will order a review of the gun laws.

Why is it that in the USA, where so many are Bible-believing Christians, even believers not only carry guns, but fiercely defend their right to purchase weapons, carry them in public and use them in self-defence? Is it something to do with their heritage?

Las Vegas Strip.In addition to our prayers for the American people, I would like to offer what I hope is a thought-provoking contribution to the gun control debate that is taking place in America amidst all the suffering and grief of this latest tragedy.

Taking Up the Gun

The USA, unlike Canada, was born in blood. Both the US and Canada were British colonies. Both the US and Canada had issues with Britain and rightly wanted to assert their freedom to determine their own future. The Canadians settled these issues by negotiation, remaining in the British Commonwealth, but the Americans took to the gun in a war that ended in independence in 1776.

Nearly a hundred years later there were issues between the northern and southern states. Once again Americans took to the gun in the bloody civil war of 1861-1865 in which thousands of young men were slaughtered or left carrying life-changing wounds.

Why do Americans regard it as a sacred right to carry a gun – is it to do with their heritage?

In the 20^th Century Hollywood took up the theme of heroism displayed in war and bloodshed, and perpetuated the American romance of conquering the Wild West and playing cowboys and Indians. John Wayne became the ideal type of American manhood with tough talk and a fast gun to settle disputes. Arguably, President Trump is continuing this image of American manhood with his threats to completely obliterate North Korea while pouring scorn on the idea of negotiating with Kim Jong-un.

Inconsistent Ideologies

In complete contrast, Americans are also proud of their historic Christian roots in the coming of the Pilgrim Fathers from Britain who were seeking a place where they could be free to practise their biblical Christian faith. This is recognised in the dollar bill that still bears the inscription ‘IN GOD WE TRUST’.

But the one-dollar bill also bears the image of the Great Seal of America that carries the insignia of the all-seeing-eye of pagan mythology. This symbolises an inconsistency in the American psyche that sees no contradiction in putting together two contrary ideologies.

At root here is a failure to recognise that you cannot be both a Bible-believing Christian whose trust is in God, and one who embraces the values of the world - including solving disputes by conquest and brutal force. The same contradictory attitude is seen in the realm of business and commerce, where monopolist values that trample upon small traders have come to dominate, even spreading into politics (as demonstrated to an extent in the election of Trump - the ideal global capitalist).

Being a Peacemaker

Jesus rightly perceived that we cannot serve two masters with diametrically opposite values. You cannot be a peace-maker if you also have your finger on a gun. The teaching of Jesus was, “You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment” (Matt 5:21).

Jesus was also consistent in rejecting all forms of violence for the settlement of disputes. He even went so far as to say “You have heard that it was said, ‘Love your neighbour and hate your enemy. But I tell you: Love your enemies and pray for those who persecute you’” (Matt 5:43-44).

Jesus not only taught this but practised it in his own life, deliberately choosing crucifixion rather than allowing his disciples to take to the sword (though Simon Peter tried!) or calling down a legion of angels for his defence.

You cannot be both a Bible-believing Christian whose trust is in God, and one who embraces the values of the world.

Recognising the Danger

I have no doubt that I will be told that the teaching of Jesus is utterly impracticable for nations today, and particularly that if other nations have nuclear weapons, we must too.

But such a policy can only end in an Armageddon-type conflict, which is prophesied in the Bible: “But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare” (2 Pet 3:10).

Though we do not know when the ‘day of the Lord’ will come, it may be that Peter also intended this prophecy as a warning of what will inevitably happen if human beings do not pause to reflect upon their actions and repent, calling upon God for his help. There is a promise in Jeremiah 18:7 that if the nations repent, judgment will not fall upon us. But disastrous destruction is inevitable if we do not change our ways. Then, the scenario described by Peter and Isaiah (chapter 24) will actually happen.

The dark clouds of judgment are already gathering on the world’s horizons, with so many nations, groups and individuals being driven relentlessly by the same evil spirit that motivated the Las Vegas murderer. Our prayer is that hearts will soften before it is too late.

We would love to hear from our readers – particularly those in the US - in response to these thoughts.

References

1 E.g. see here and here.

Tracking developments in Iran.

President Trump’s speech to the United Nations this week heightened tensions in East Asia, when he declared that the USA will “totally destroy” North Korea if US interests are threatened by the rogue state led by Kim Jong-un.¹ The rest of the world has watched anxiously as Kim’s antics have threatened global peace, while Japan has protested vehemently as rockets have been fired over its territory.

But could all this attention to North Korea be something of a red herring, diverting the eyes of the world away from a much greater and more imminent threat: Iran?

For alert, Bible-believing Christians, this should come as no surprise. After all, it is Iran, not North Korea, that is named in Scripture as a key player in the end times drama set to unfold around Israel.

A Vibrant History

The region we know today as Iran has a long and fascinating history stretching right back to the early chapters of Genesis.² The Iranian plateau was first dominated by the Elamites (descended from Noah’s son Shem), who were eventually subsumed into larger empires, including those of the Assyrians and Babylonians. When Babylon fell to Cyrus the Great in 539 BC, the first Persian empire rose to prominence for around 200 years, becoming one of the largest empires in history.

‘Persia’, as the region became known,³ did not always set itself against God’s people Israel. Cyrus the Great, for instance, released the Jews from Babylonian captivity and allowed them to return to their land. The sparing of the Jewish people from the genocidal plans of Haman (perhaps a type of the Ayatollahs to come), as told in the Book of Esther, took place under the rule of the Persian King Xerxes nearly a century later. And Nehemiah oversaw the re-building of Jerusalem’s walls thanks to the support of Xerxes’ successor, Artaxerxes.

‘Persia’ has not always set itself against God’s people Israel.

After the Persian empire was overtaken by Alexander the Great, the region passed from one empire to another until the rise of Islam in the 7^th Century AD. This blotted out the territory’s pagan religious heritage,⁴ consolidating it under the distinctive influence of Shia Islam which has, for the most part, dominated it ever since.

The Making of Modern Iran

Fast forward to the start of the 20^th Century, and the Iranian plateau became a battle-ground as Britain and Russia competed for its oil reserves. After World War I Iran became a sovereign, secular nation, changing its name formally from ‘Persia’ in 1935.

The Islamic Revolution of 1979.Iran fought alongside the Allies against Germany and Russia during World War II, and afterwards entered into a long-term, positive relationship with the USA and Western Europe, exchanging oil for military and economic aid. It was this positive relationship with the West, and Iran’s increasing modernisation and secularisation, however, that fomented deep criticism from Islamic clerics, leading to an Islamist uprising in 1979.

The revolution, led by Ayatollah Khomeini (not to be confused with the current Supreme Leader, Ayatollah Khameini), toppled the secular Shah, sieged the American embassy and replaced Western-friendly Iran with the fundamentalist Shia theocracy we see today. Iranian relations with the USA deteriorated rapidly as the US was recast as ‘The Great Satan’ and Israel ‘The Little Satan’. As its relations with the USA were upturned, so Iran’s connections with Russia also reversed – from bad to good. In fact, Iran has received long-term aid and investment from Russia since 1989.

From the 1980s onwards, Iran became involved in seeding anti-Semitic terrorism and has been outspoken about its intent to wipe Israel off the map (cf. Psalm 83:2, 4). It has even erected an audacious countdown clock in central Tehran giving Israel 25 years left to exist,⁵ whilst Iranian officials boasts that they could bring this deadline forward at any time. Last year a senior Iranian military commander threatened that Iran’s ballistic missiles, famously emblazoned with ‘Israel must be wiped off the earth’, could “raze the Zionist regime in less than eight minutes”.⁶

Iran’s positive relationship with the West collapsed after the Islamist uprising of 1979.

Iran’s Nuclear Capabilities

If Iran makes headlines in the West today, however, it is usually because of controversy surrounding its nuclear programme. It began developing nuclear capacity for peaceful purposes in the 1950s with US and Western European help. Following the 1979 revolution, these partnerships collapsed and Iran switched over to Russian expertise.

Soon after 2000, international suspicion was aroused that Iran’s nuclear activity may involve uranium enrichment for weapons. Investigations were followed by sanctions, but no amount of international pressure halted this activity.

Ayatollah Khameini, Iran's current Supreme Leader. See Photo Credits.In 2015, in a deal brokered by Obama, sanctions were eased in return for Iran’s agreement to “redesign, convert and reduce its nuclear facilities” and accept enhanced monitoring from external bodies.⁷ The deal was welcomed by most world leaders, except Israeli PM Netanyahu, who insisted that Iran could not be trusted and should be made to dismantle its nuclear facilities, not simply limit or convert them.

He declared at the time that "Such a deal would not block Iran’s path to the bomb. It would pave it"⁸ and assured the international community that safety would not be guaranteed until Iran’s regional aggression was curtailed and its vow to annihilate Israel rescinded. Indeed, only recently an Iranian official boasted that the country’s nuclear enrichment facilities could be back up and running in five days if the Obama deal is scrapped by President Trump.⁹

Greater Threat Than ISIS

Since the beginning of the 21^st Century, therefore, a fascinating global picture has been emerging. Every day we seem to move closer to the war depicted in Ezekiel 38-39, which prophesies a ‘last days’ alliance between Russia, Iran, Ethiopia, Libya and Turkey coming against Israel and being utterly destroyed by Divine intervention.

Since the so-called ‘Arab spring’ of 2011, many Arab states have experienced instability or descended into civil war – yet Iran has been growing in power, investing in regional power struggles to its own advantage.¹⁰ Meanwhile, Israel has been watching with a wary eye.

Now, Iraq and Lebanon are acknowledged Iranian proxies¹¹ and Syria lies in ruins. The American and European concern to eradicate ISIS will further clear the path for Iran’s ascendancy, with experts warning that this will present a far greater threat to global stability than ISIS ever did.

Every day we seem to move closer to the war depicted in Ezekiel 38-39.

Indeed, there is a growing Iranian presence around Israel’s borders, with the US recently agreeing to allow Iran-sponsored militias within 10km of the Golan Heights.¹² Iran is making no secret of its agenda, its flag joining a host of others on a hill overlooking Israel’s northernmost town, Metulla. Nearby, a sinister poster depicting Ayatollah Khomeini’s face glowering over the Dome of the Rock reads “We are coming” in Hebrew and Arabic.¹³

Meanwhile, strong connections exist between Iran and North Korea, as journalist Melanie Phillips notes: “Iranian scientists and military brass have been reliably tracked to North Korea inspecting or witnessing its nuclear weapons programme development; and…almost certainly Tehran has outsourced some if not much of [its] programme to Pyongyang.”¹⁴ She argues that the current brouhaha with North Korea is actually a ‘dry run’ for Iran, testing out international responses for signs of weakness.

Where Next?

The biblical jigsaw puzzle is on the way to completion, but we are not there yet. Iran still has a complex relationship with Russia, which has its own regional agendas and is still open to working with Israel. Furthermore, the prophesied alliance with Turkey is yet to materialise.

However, the general trend in the region is clear to see: unchecked Iran consolidating its power, investing in strategic military operations and alliances to extend its reach westwards, obsessed with annihilating Israel. With all the fuss about North Korea – which may or may not yet prove to be a red herring – let’s not ignore the word of Scripture being fulfilled before our very eyes.

References

1 Read the full transcript here. 

2 The historical information in this article owes a significant debt to Darrell Young’s 2004 survey of Iranian history, found here.

3 The name ‘Persia’ comes from the Greek ‘Persis’, a Hellenised form of ‘Pars’ (a region in southern Iran), whereas the term ‘Mede’ was used for those who settled in the centre and north of the region.

4 The region’s religious heritage involves a blend of the Zoroastrianism of the Medes and Persians and the Hellenistic religion of the Greeks. But Medes and Persians are mentioned in Acts 2:9 as being present at Pentecost and the giving of the Holy Spirit – and so may well have been among the first Christians. Today, Christians in Iran make up a sizeable minority – though many are secret believers.

5 Iran Sets Up Clock Counting Down to Israel’s Destruction in 2040. United with Israel, 26 June 2017.

6 Iranian commander: We can destroy Israel 'in under 8 minutes'. Times of Israel, 22 May 2016.

7 Iran nuclear deal framework, Wikipedia.

8 Toosi, N and Gass, N. Netanyahu warns of nuclear arms race. Politico, 3 April 2015.

9 Iran could make weapons-grade uranium within 5 days, nuclear chief claims. Jerusalem Post, 23 August 2017.

10 For instance, Iran has been known to fund Shia militias to fight against ISIS (which is Sunni), whilst also funding ISIS terror attacks against civilians in the West. It is now reportedly recruiting ex-ISIS fighters out of Mosul into its own regime.

11 Last week former Israeli defence minister Moshe Ya’alon described Lebanon as “kidnapped by a terrorist organization [i.e. Hezbollah] operated by another country [i.e. Iran], but the reality is that the international community has become used to the world order and does not deal with it”.

12 Winer, S. US to let Iranian-backed militias within 10 km of Golan Heights — report. Times of Israel, 31 August 2017.

13 Frantzmann, S. Iranian flag joins array of enemy symbols planted on Lebanon border. Jerusalem Post, 28 June 2017.

14 Phillips, M. The Iranian symptom of the West's auto-immune disease. 4 September 2017.

The message of Easter/Passover is the solution to the corruption of our time.

At Easter/Passover every year, for the past four years I have looked anxiously at the bare branches of the beautiful ash tree in our garden to see if the Ash Dieback Disease has struck. Once again, this year the first signs of life are showing which confirm that it has escaped the dreaded disease.

I know it sounds silly, but I’ve actually prayed over that tree and asked the God of Creation to protect it from the corrupting disease that is borne on the wind in our region of the country. Each year I thank God for the new life that I see in this ancient tree that is part of the natural heritage of Britain. And each year I thank God for the little enactment of ‘Passover’ in my garden - that the disease has passed over my home.

In the same way as Jeremiah got a message from the almond tree that he saw near his home (Jer 1:11), I see this ash tree as representing the spiritual heritage of the nation, under attack from secular humanist forces that aim to spread corruption and to destroy its Judaeo-Christian foundations.

Jeremiah got a message of warning that the nation of Israel was facing grave danger from corruption within and from armed attack that would come from outside. Only God could save the nation from the onslaught of the mighty Babylonian army but God would not save a nation that was filled with unrighteousness and corruption – a nation that deliberately turned its back upon his word.

Corruption Within, Threats Without

In the same way, God is warning us today of the dangers we face from the growing threats of terrorism in the world and the very real dangers of World War III on the horizon. If God did not save his chosen people Israel because of the unrighteousness in the nation, what makes us think that we are safe?

If God did not save his chosen people Israel because of the unrighteousness in the nation, what makes us think that we are safe?

We too are a nation that has turned its back upon God and there is a vast amount of corruption within our borders – even the Bank of England has been (allegedly) implicated this week in the corruption in the banking industry and fixing the LIBOR interest rates.

Promise of Being Created Anew

But Easter has a message of good news and new life and hope for the worst of sinners, which includes people like you and me. We may not be guilty of fixing interest rates, but we are all in need of what only Jesus can do for us – renewing our corrupt human nature.

Paul said that if anyone is in Christ, he or she is a new creation (2 Cor 5:17) – our sins are forgiven and we actually become a new person. This is the message of Good Friday!

But that’s only part of the Easter message. In the world of nature, death and resurrection are built into the very DNA of Creation. Jesus said that a seed has to fall into the ground and actually die before it releases new life. This is why he died for us and then rose from the dead so that through his resurrection, the power to live a new life is actually given to us.

Message of Life, Hope and Joy!

Charles Gardner has written movingly in this issue of Prophecy Today UK about the death of PC Keith Palmer, who was killed by a terrorist while he was protecting our Parliament. It was right that the nation recognised the bravery of this man who died a hero. But it is even more important that as a nation we recognise the death of Jesus who died a Saviour and who is longing to bless us and our nation with new life.

Death and the hope of resurrection are built into the very DNA of Creation.

The message of Easter does not end with Good Friday. It is not a message of death, but an offer of new life. It is a message of hope and joy! Many Christians believe that Brexit offers an opportunity for Britain to be free from the morally and spiritually corrupting forces of the European Union. But in order to walk in true freedom – individually and corporately – we need the spiritual new life and power of the Risen Christ, which is the message of Easter Day. It is available to each of us – it is our joy for today and our hope for the future!

David Sudlow examines God's prophetic timeline for Israel.

Understanding God’s prophetic timeline for Israel is key to understanding his plans and purposes for the entire world, especially as the return of Jesus Messiah draws near. But Scripture often communicates this timeline to us using language and imagery that is mysterious.

In this article, David Sudlow, former Director of Christians for Israel (USA), offers his perspective on two such chapters - Ezekiel 38 and 39 – in relation to the current world situation.

His views do not necessarily reflect those of the Prophecy Today Editorial Team, but we believe it is important to open a debate on this subject – so why not discuss David’s article and contribute your own ideas by posting below?

Almost 70 years ago, on 29 November 1947, the United Nations General Assembly passed a resolution that called for the creation of a Jewish state. Since then, there has been a converging of events bringing new relevance to many Old and New Testament prophecies.

God is faithful to all His covenant promises to Israel, the Church and his Creation. Great days are ahead for the fulfilling of the Gospel of the Kingdom. As we see God’s great covenant promises coming to pass for His firstborn, Israel; we are assured that our redemption is certain - the Lord’s coming is very near:

For yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they shall say, Peace and safety; then sudden destruction comes upon them, as travail upon a woman with child; and they shall not escape. (1 Thess 5:2-3)

The fulfilment of any prophecy, however, is dependent upon God’s timing, in his step-by-step master plan of creation and redemption. It is truly a progressive vision. This was true of my heritage as a 5^th-generation Christian Zionist. In the 19^th Century, my forefathers prayed for and then recognised the beginning of the re-gathering of the Jewish people to their historic land of Israel. Today, we see God bringing his prophetic word to a new maturity and we are called afresh to stand for God’s promises for Israel.

But for what are we watching and waiting? What is next on God’s timeline for Israel – and how does that relate to the current world situation?

Stages of Fulfilment

Just as they have been through history, the Jewish people are again at the epicentre of controversy and increasingly are becoming the scapegoat for the world’s woes. Also within this epicentre are Christians, with over 900,000 killed in the last ten years¹ in an increase in persecution which points to the Great Tribulation.

It is evident from the scriptures and recent history that the restoration of the Jews to their own land is to happen in successive stages. We have witnessed the first stage taking place before the second coming of Christ, with a partial restoration: Jews have returned in great numbers to the Land, but not knowing Jesus and facing the evil hatred of their enemies.

The next stage will be total, by the mighty hand of God, and will take place in the final act of Christ’s second coming. Then will Israel be converted unto Him and “they shall look upon me whom they have pierced” and believe that Jesus is the Lord (Zech 12:10).

As we see God’s great covenant promises coming to pass for His firstborn, Israel; we are assured that our redemption is certain.

Gog and Magog War

Through the Prophet Ezekiel, the Lord foretold with remarkable clarity what we have seen this century in the re-birth of the Israeli state. From the 36^th chapter of Ezekiel to the end of the book is one great prophecy concerning the restoration of the Jewish nation.

It is in the middle of this prophecy that we see ‘Gog’ coming up against the Jews whilst they are already living in their land. In Ezekiel 36:2, we see the boast of Israel’s enemies: “the high places [that is Jerusalem and the land of Israel] are ours in possession”. Ezekiel 38-39 prophesies a confederacy of nations coming against Israel, in what has become known as the ‘Gog and Magog War’.

But who is Gog, and what is his goal and the goal of those in league with him?

Many ‘end times’ theologians agree – and I would concur - that Russia will be the leading source of the Gog confederacy, while ‘Magog’ refers to the lands from which they come. Using their historic names, Ezekiel clearly describes Russia, Iran, Turkey and others aligned with them in this anti-Israel alliance: “Gomer and all his bands, the house of Togarmah of the North quarters, Persia, Ethiopia and Libya, and many peoples with them” (Ezek 38:5).

Please don’t misinterpret the current crisis in the Middle East as mere political moves. The ‘Gog and Magog War’ appears to be in the birth throes of fulfilment, right before our eyes.

It is evident from the scriptures and recent history that the restoration of the Jews to their own land is to happen in successive stages.

Final Victory

We also know from Ezekiel that Gog will come up against Jerusalem and be defeated by the righteous judgment of God: “Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I AM the LORD” (Ezek 38:23).

But this prediction concerning Gog has more to it than just the judgment of God on the armies Russia will bring against Israel.

This war for Jerusalem contains within it a description of the final destruction which the Lord Jesus Christ Himself will execute upon the last enemy that comes against Israel in their own land: the final Antichrist, who will be leader of a confederacy of all nations. He will not only be head of the lands depicted as ‘Magog’, but also be in control of all the area which was previously occupied by the four great monarchies foretold by Daniel (Babylon, Persia, Greece and Rome) (see also Joel 3:1-2; Rev 19:17-21).

The US and Europe

Will the USA and Europe be part of this soon ‘Gog and Magog’ war? The United Nations and the European Union are already complicit by their actions against Israel, so it is not hard to contemplate their potential involvement. Their leading role in the recent UN 2334 vote (led by the US) is all the proof one needs.

The word of the LORD is sure and modern Israel is proof that he will stand with his covenant people against all odds. Since their War of Independence, every time their enemies have attacked them with the goal of destroying them, Israel has received more of their biblical land inheritance. Our God will get all the glory in this war and Israel will be miraculously saved - like they were in 1948, 1967, 1973 and have been ever since.

Will the USA and Europe be part of this soon ‘Gog and Magog’ war?

Israel and Donald Trump

Where does President Trump come into this? Most conservative American Christians supporting Israel voted for Trump. For us, he was the best choice for America, compared to a continuation of Barack Obama’s policies if Hillary Clinton was elected. Many of us are thankful for the outcome of the election and believe God heard our prayers of repentance. We believe that in Trump, America and Israel have been given a reprieve from the diabolical anti-Christian and anti-Israel policies enacted by Barack Obama.

Yet many Christians, including myself, have good reason to be cautious and are not letting down our guard.

Donald Trump is a man of great human pride and he does not represent a revival. Those who are wondering about where Israel may end up with a President Trump peace plan should take heed. His ‘America first’ and prosperity message are a big part of his popular appeal. In turn, he has gathered around him many Christians, some of whom hold to Dominion Theology ideas which teach deceptive interpretations of Scripture.

The main error of Dominionism affects how one views Christ’s Second Coming (and therefore all the scriptures previously mentioned concerning Israel). It promotes the old idea that the Church will take control of the nations and then Jesus will be able to return.

Will President Trump successfully move the US Embassy to Jerusalem and will God allow Trump’s policies in the Middle East to put off the Gog and Magog War to a later time?

The word of the LORD is sure and modern Israel is proof that he will stand with his covenant people against all odds.

Mix that with Trump’s deal-making expertise and we may end up with a modified plan for a two-state solution. Trump really believes he can bring a lasting peace. He has appointed Jared Kushner to be a senior cabinet advisor with the job of brokering a new peace agreement; Kushner is married to Trump’s daughter, Ivanka, who went through a vigorous conversion in 2009 in order to marry Mr Kushner, an Orthodox Jew. They observe Shabbat, keep Kosher and worship at an Orthodox synagogue in New York City. President Trump said to Kushner, “If you can’t produce peace in the Middle East, nobody can.”²

We can reply that a lasting peace will not come until Jesus Christ, the Prince of Peace, reigns from Jerusalem.

Need for True Repentance

The prosperity and safety message of the Trump presidency and the national stirrings within the nations of Europe are not enough to deter God’s righteous judgments. There has only ever been one message that brings genuine revival and that is our turning back to Christ in true repentance.

The truth is, the anti-Christ crowd is re-grouping and will march again with a vengeance in the near future. Meanwhile, we the Church are not facing the real issues of our departure from God. It is obvious that many in the Western Church are more ready to welcome Christ’s greatest imposter than our Saviour Jesus. We have left the Lord and His principles and are asleep to our real situation – we are the epitome of the Laodicean church.

Prayers for the Peace of Jerusalem

The Lord Jesus Christ is coming “as a thief in the night” and great judgments are on the horizon for all those who ignore God’s promises for Israel and the Gospel of the Kingdom.

The promise of peace and safety can lull us to sleep unless we stay spiritually alert. During this time of reprieve, it is important that we redeem the time in prayer and dedication for God’s work. While we pray with the spirit, we have to pray with the understanding also, and our attitude and behaviour must make God’s answer possible.

It is sure that the enemies of Israel and the Church are not going to be silent. The United Nations’ anti-Semites are always looking for their next attack. Israel knows this full well; it is never the question of IF there will be another attack or war, but WHEN. We as the Lord’s watchmen must keep vigilant with the same alertness.

In view of all this, how then should we pray?

Prayer Points for the Peace of Jerusalem:

• To speak the truth in love as we speak up for Israel and the hope within us.
  
• To stand firmly for the Jewish people and their returning to Israel.
  
• For the Lord to confuse world leaders who ignore God’s promises for Israel.
  
• For Christians and Jews to see the folly of a two-state solution for peace.
  
• For the Lord’s grace and protection for Palestinian Christians.
  
• For God’s mercy on today’s Laodicean church that we may find true repentance.
  
• For God the Father to send His Son, Jesus Christ.
  

OUR REDEMPTION DRAWS NEAR. In the blessed hope - for the peace of Jerusalem.

References

1 Smith, S. Over 900,000 Christians Martyred for Their Faith in Last 10 Years: Report. Christian Post, 16 January 2017.

2 Tibon, A. Trump to Kushner: If You Can't Produce Middle East Peace, Nobody Can. Haaretz, 20 January 2017.

About the author: David Sudlow and his wife Nita are married for 29 years and live in the Shenandoah Valley of Virginia where they have been raising their ten children. His formative years were in Philadelphia where he worked as a carpenter. In 1995 he was instrumental in the formation of Christians for Israel in the USA and Canada and served as Director and Editor. He has worked with a number of ministries as a layman and traveled in 25 countries. David worships with his family in the Reformed Episcopal Church.

David Longworth remembers the decisive Allied victory that turned the tide of the Second World War – and protected Jews in the Middle East from annihilation.

Tuesday of this week (15 November) marked 74 years since church bells around Britain rang out in thanksgiving for victory in the Second Battle of El Alamein, which had been won on 11 November 1942. This victory, which marked a decisive turning point in the war and the history of Israel, was described by Churchill in a speech at Mansion House in London on 10 November 1942, "Now this is not the end. It is not even the beginning of the end. But it is, perhaps, the end of the beginning." On the day the battle was won Churchill told the Commons it was "a British victory of the first order".

To remove all possibility of misunderstanding, an announcement was made from Downing Street that church bells should be rung everywhere before morning service on Sunday 15 November 1942¹ (since June 1940, the customary ringing of church bells had been brought under Government prohibition. Bells were only to be rung if the authorities needed to give warning of imminent or actual German invasion). Looking back, Churchill later wrote in his history of the Second World War: "It may almost be said, 'Before Alamein we never had a victory. After Alamein we never had a defeat."²

Ringing with Hope

Today there are those who seek to decry the significance of this great event, and even to dismiss the bell-ringing as a fond fantasy. However, the records of ordinary people testify differently: for example, the North-East Diary (now online), 1939-1945, clearly records, "Sunday, 15 Nov. Church bells are rung for first time since June 1940 to celebrate the victory at El Alamein".³

On the same day Robert Osborne, in training with the Canadian Grenadier Guards, wrote to his mother, "Today is a big day for England. The Church bells are ringing for the first time in 3 years – my but they sound good with a ring of hope in them...".⁴

Furthermore, digging into the records of those who experienced those times reveals a spiritual dimension and confirms the ancient Scripture: "the Most High rules in the kingdom of men" (Dan 4:17, also 4:25, 31).

Despite a wartime prohibition on bell-ringing, Downing Street announced that all church bells should be rung to celebrate the victory of El Alamein.

July 1942: The Road to Palestine BlockedDeployment of forces at Second Battle of El Alamein, 23 October 1942. See Photo Credits.

The second great battle of El Alamein commenced on 23 October 1942, after Rommel's Afrika Korps had swept the British Army roughly a thousand miles eastward, from Tripoli in Libya as far as the ridge of El Alamein (Egypt). At this point, in July 1942, British General Claude Auchinleck had managed to hold a defensive line, a mere 70 miles from the crucial port of Alexandria. But morale, from Generals to Privates, was at rock bottom, after a series of defeats including the fall of Tobruk (Libya) in June 1942, when Britain had lost about 35,000 soldiers, captured as prisoners of war.

Back in Britain and the Empire, according to anecdotal memories, the North Africa crisis was the subject of many prayer meetings. One in particular stands out, being well-documented. At the Bible College of Wales, in Swansea, on 4 July 1942, Rees Howells said, "Unless God will intervene on behalf of Palestine there will be no safety there for the Jews. These Bible Lands must be protected, because it is to these lands the Saviour will come back. If I had the choice today, I would say to God, 'Take all I have, but preserve Palestine.' We want to say to God today, 'unless there is a special reason for Egypt to fall, don't let Alexandria be taken, but give Rommel a setback.' Can I carry the same burden today for Alexandria, as I would if Swansea were being attacked?"⁵

Unknown to Rees Howells, we now know that in the summer of 1942 the German Einsatzgruppe Egypt was on standby in Athens, awaiting Rommel's breakthrough to the Middle East. Their task was the liquidation of the Jewish populations of Egypt and Palestine. The Grand Mufti of Jerusalem, Haj Amin al-Husseini, had agreed to assist in local recruitment to the unit and was already engaged in anti-Semitic incitement, not least by radio broadcasts.⁶

In the College in Swansea students and guests continued in prayer for many hours that Saturday afternoon. On the evening of Sunday 5 July, after yet more prayer, Howells was assured: "I thought Hitler might be allowed to take Egypt," he said, "but I now know he will never take Egypt – neither Alexandria nor Cairo will fall."⁷ The clarity with which the Holy Spirit orchestrated prayer and assurance is truly remarkable: Rommel began his assault on Auchinleck's defensive line on 1 July and battles raged to and fro until 31 July, ending in stalemate - but Egypt was secured and the path to Palestine blocked.

August 1942: The Right Leadership

On 3 August 1942, Churchill himself flew out to Cairo, where the Eighth Army had its HQ, specifically to stiffen the backbone of the British Forces and appoint a General who had swagger and self-confidence. He was attracted by General William Gott's record as a bold and aggressive leader. But the Chief of the General Staff, Sir Alan Brooke, had noticed the man's battle-weariness and lack of vision for the next stage, and attempted to dissuade Churchill, recommending the appointment of Bernard Montgomery. Brooke was unsuccessful. Auchinleck was relieved of his command and Gott, who was known for his Christian virtues,⁸ appointed.

We know from his diaries that Alan Brooke was another Christian, a man who habitually prayed for God's help and guidance. Writing in retrospect of the invitation in November 1941 to become Chief of the General Staff, he said, "I am not ashamed to confess that as soon as I was out of the room my first impulse was to kneel down and pray to God for guidance and support in the task that I had undertaken."⁹ This was our top military leader, whose advice Churchill overruled.

Rommel's breakthrough to the Middle East would have meant the liquidation of the Jewish populations of Egypt and Palestine.

On 7 August General Gott took off from his base camp to take up his appointment in Cairo in an RAF transport plane. Sadly, a carelessly uncoded British wireless message was intercepted by Rommel's signals unit. Six Messerschmitt fighters were sent to intercept the flight, the plane was skilfully crash-landed in the desert, but was mercilessly strafed, killing most of the passengers, including General Gott, the principal target of the Luftwaffe mission.¹⁰

Churchill, awaiting Gott in Cairo, was given the awful news by a staff officer, who remarked, "It may be a blessing in disguise".¹¹ In 9 months Britain's Eighth Army had gone through four commanders. Alan Brooke again urged Churchill to appoint Lt-General Montgomery, but Churchill now wanted General Wilson, the officer commanding the 9^th Army in Syria and Palestine. Brooke persisted and by midnight Churchill relented.

Commenting later, Captain Tom Witherby, Wireless Officer of 23^rd Armoured Brigade under Gott's command, said "Gott was a brave man, but he was tired and simply did not have the intellectual stature for the command. I do really feel that the circumstances in which Montgomery appeared at this critical time was one of the rare examples of direct intervention by the Almighty!"¹²

September 1942: National Prayer

Under Montgomery's leadership, meticulous planning and preparations began. In spite of political pressures, 'Monty' would not be rushed. He even insisted upon a new Chaplain General, hopeful of more effective prayer.¹³

Back home in Britain, a National Day of Prayer was called for Thursday 3 September. Archbishop William Temple insisted on it being kept on the anniversary of the start of the War, to ensure that it did not lose effect by being part of Sunday routine. Gatherings for prayer were organised in homes, factories, canteens, offices, schools, military locations, cinemas, theatres, fields and squares, and many other people listened to the broadcast services in their homes. A very high proportion of the population must have participated.¹⁴

Pathé and Movietone films of the day show over 7,000 RAF servicemen and women attending on one airfield alone, and a large congregation in the bombed-out ruin of St Dunstan in East London.¹⁵ Before Montgomery went to church in Egypt that day, "he gave orders that there was to be no forward movement from the main battle positions except by patrols, which were to concentrate on the destruction of the enemy's motor transport...It was a quiet morning, and all who could attended church services."¹⁶

A very high proportion of the population must have participated in the National Day of Prayer on 3 September 1942.

October-November 1942: From Assault to Victory

Italian prisoners of war, taken at El Alamein. See Photo Credits.

In North Africa, military preparations continued. 23 October was eventually set for the commencement of the great assault against the Afrika Korps. This is what Derek Prince remembers of the start of that day: "I was serving with a military ambulance up in the desert, a little way behind the advancing British Forces. On the tailboard of the truck there was a little portable radio. I listened as a news commentator described the preparations at Montgomery's headquarters just before the Battle of El Alamein. He described how Montgomery came out and assembled his officers and men and said this: 'Let us ask the Lord, mighty in battle, to give us the victory.'"¹⁷

Major General DN Wimberley, the General Officer Commanding the 51^st Highland Division, recalled "One thousand guns were to start firing at 21.40hrs. I watched my Jocks filing past in the moonlight...There was nothing more I could do now to prepare for the battle. It was only possible to pray for their success, and that the [Highland Division] would live up to its name and the names of those very famous regiments of which it was composed."¹⁸

Twelve days later, on 4 November, having been driven back from any defensible position, particularly by the 51^st Highland Division supported by the 4^th Indian Division, Rommel had to withdraw his forces from any major engagement (though units of the Eighth Army continued to harry his retreat for several days more). The Second Battle of El Alamein was over – and so, very soon, Einsatzgruppe Egypt was disbanded. The assurance given to Rees Howells was fully justified.

Gratitude?

In the estimation of many, it was the great turning point of the war. In spite of many mistakes and shortcomings in our armed forces, God had overruled - the forces of evil had been thwarted. Yet the spiritual dimension of these great battles now lies largely forgotten, if not airbrushed from standard histories. The faithful work of leading intercessors like Rees Howells, the hours spent by diligent prayer warriors, as well as the willing response of the masses to the national call to prayer, had been fruitful.

The faithful ministry to the young that had nurtured the seeds of early faith in those God-fearing officers and men had played its part. And the Lord, mighty in battle, had indeed granted the victory.

But where now is the gratitude? Remembrance Day has just passed once again, the fallen have been honoured, the nation's pride in its armed forces reiterated, but with little recognition of the One who rules all things.

In our homes and in our churches we should surely repent of our pride and ingratitude. The unseen spiritual battle continues today. Oh that we would return to seek the Lord in thousands and would intercede, that the forces of darkness at work in our nation would be driven back! It is worth remembering the prayer of Daniel, one of a tiny minority in pagan Babylon, "Blessed be the Name of God for ever, for wisdom and might are His...He removes kings and raises up kings...He knows what is in the darkness, and light dwells with Him" (Dan 2:20-22).

References

1. Seaman, LCB, 2003. Post-Victorian Britain, 1902-1951. Routledge.
2. Churchill, WS, 1951. The Second World War (Vol. 4). Houghton-Mifflin.
3. Ripley, R & Pears, B. North-East Diary, 1939-1945. Accessed 28 October 2016.
4. Osborne, RE & Osborne, DE 2016. Pax in Bello: Peace in War. David Osborne.
5. Grubb, N, 1952. Rees Howells: Intercessor. James Clarke and Co Ltd, 2003.
6. Mallmann, KM, Cüppers, M & Smith, K, 2010. Nazi Palestine: The Plans for the Extermination of the Jews in Palestine. Enigma, New York.
7. See note 4.
8. Nash, NS, 2013. Strafer, Desert General: the Life and Killing of Lieutenant General W.H.E. Gott. Pen and Sword.
9. Quoted in Hare, RM, 1998. Essays in Religion and Education. Clarendon Press.
10. Carver, T, 2009. Where the Hell have you been? Short Books.
11. Nash, NS (see note 8), op. cit. p238.
12. Ibid.
13. Chandler, DG, 1990. World War II on Land. Mallard Press, accessed via The National Archives.
14. Williamson, P, 2013. National days of prayer: the churches, the state and public worship in Britain, 1899-1957. English Historical Review 128(531), pp324-366.
15. British Pathé Archive, Film ID 1336.22, released 07/19/42. Movietone Digital Archive, Story No. 42802, released 07/09/42.
16. Carver, M, 1962. El Alamein. Wordsworth Editions, p69.
17. Prince, D, 2009. Secrets of a Prayer Warrior. Chosen Books, pp118-119.
18. Delaforce, P, 2007. Monty's Highlanders: 51^st Highland Division in the Second World War. Casemate Publishers, p43.

As remembrance events are held today to mark the end of World War II and the sacrifice of so many millions, FIFA is still making headlines for banning players from wearing commemorative poppies.

Today is Armistice Day, and England and Wales are this evening set to defy FIFA's long-standing ban on all "political, religious or commercial messages", and allow their players to wear poppies on their shirts during the World Cup Qualifier match.

This is not a new row – it erupted in 2011, resulting in players being allowed to wear poppies emblazoned on armbands, but not on their shirts.¹ Nevertheless, this year FIFA has stood its ground, and debate has once again erupted in the media over the politics of the poppy. Meanwhile, the rest of the British populace rolls their eyes at political correctness gone mad, wondering when it became unacceptable to commemorate the ultimate sacrifice made by so many millions during the two world wars. How have we got to this point?

The Race to Escape Politics

The debate over whether or not the poppy is a political symbol is an interesting one, but not what I wish to focus on here. Instead, I would like to draw attention to a different, but no less key, aspect of the whole incident: FIFA's blanket refusal to make what could be construed as a political statement.

Like so many institutions and establishments today, FIFA would rather keep its nose (at least, its public nose) out of politics, religion and commerce, even to the point of avoiding any cause that could possibly be construed as such. Contrary to media headlines, FIFA has not deliberately banned the poppy – but they have refused to "pre-judge" whether or not it counts as a political symbol, instead referring the case to a disciplinary committee, which will decide whether or not the rules have been broken.²

Perhaps this is understandable in the light of FIFA's recent political scandals. But ironically, the poppy 'ban' is probably causing more controversy than it prevents. Whether the primary driver here is a fear of losing mass support or a fear of inciting a lawsuit from some avid poppy-haters, it is a sorry state of affairs when concern for self-protection leads an organisation to pass up the opportunity to support a good cause, just because it could be labelled 'political'.

The Poppy Appeal has become collateral damage in a rather inconsistent attempt to erase all trace of politics from football (or at least from its public face). What does this say about the state of our society?

It is a sorry state of affairs when concern for self-protection leads an organisation to pass up the opportunity to support a good cause, just because it could be labelled 'political'.

The Postmodern Hatred of Politics

This may be a controversial point to make, but I personally believe that the essence of all politics is actually moral – since politics is about making arguments, statements and rulings about the good (and the bad) of society. It involves saying what we believe is good and worth pursuing (/legalising/promoting), and what we believe is evil and needing to be fought (/prohibited/eradicated), not just for ourselves but for the collective. When one shows support for a political symbol, message or cause, one is effectively making a moral statement about what one believes is good (or bad) for society. A political statement is a moral statement (and the reverse is also true).

The trouble is, in today's world, we have cut ourselves loose from the objective morality given to us by God – the true word of Scripture and the guidance of the Holy Spirit which help us to distinguish right from wrong. We have rejected the Ultimate Source of morality. And so in Western culture, in the absence of a true, objective definition of right and wrong, morality has become relative – what's right for you might not be so for me. We each 'do as we see fit' (Judg 17:16, 21:25).

And as morality has become an individual, private matter, so has politics. They are two sides of the same coin. Declarations of right and wrong – declarations about what is objectively good and bad – are increasingly unwelcome in the public realm, because public means that which is shared, communal, universal, applicable to all. And how can there be a morality that is universally applicable (or a politics that is universally beneficial) if there is no higher moral authority than the individual? How can anyone 'pre-judge' what is good for all?

Public Declarations of the Good Increasingly Difficult

By rejecting God, we have argued ourselves into a corner – and our establishments are in a bind, increasingly unable to enforce one moral law for all. We lose our ability to distinguish between the immovable, universal rights and wrongs God has instituted, and our personal preferences that arise chiefly from taste and character – God-given diversity. As man becomes god, so we conflate the two.

This is why our entire society is suffering from a lack of direction, a lack of convicted leadership and an unwillingness amongst the establishment to engage with controversial issues: because the tyranny of political correctness stops us from standing up, above the crowd, and making a broader statement about what is morally right and good for everyone. Those who are brave enough are usually sued – because our legal system has become about protecting the individual, above all else.

The upshot of this is that the moral pillars of society become judged by and subjected to the moral vagaries of the individual, not the other way around (e.g. FIFA avoids all political or religious messages because they might upset or disagree with some individuals). And because these shifting sands are such a nightmare, it becomes easier to put a blanket ban on everything that might be controversial.

When the moral pillars of society are subjected to the shifting sands of individual hearts, it becomes easier to put a blanket ban on everything that might be controversial.

Should Christians Care?

Let's go back to the humble poppy. FIFA will not publicly endorse the Poppy Appeal, presumably for fear of being branded 'political' – of making a statement about something other than football that splits people and causes it to lose support. Players may be allowed to wear poppies on armbands (i.e. a matter of personal choice – individual politics/morality), but not on their shirts (collective uniforms, symbolising the position of FIFA as an organisation).

In this particular instance, it takes something as seemingly innocuous as the Poppy Appeal to open our eyes, albeit briefly, to the realities of the political correctness nightmare. But it isn't about the poppy, or about war, or about showing respect for bravery and sacrifice in the face of horror. It's about a much bigger, more endemic cultural disease: amorality.

The problem, of course, is that life is inescapably political and religious. Just as attempts to erase religion from the public realm are doomed to fail (as atheism is itself a faith, and secularism itself a religion, rather than the absence of one), so attempts to depoliticise football are also futile.

But that doesn't mean that attempts to enforce the semblance of political and moral neutrality won't be pushed through – with this false neutrality becoming a Trojan horse for the promotion of unGodly values and ethics. Because again, this isn't about the poppy, and it isn't about FIFA. It is about a growing prohibition of public statements of morality – which is already extending to include expressions of Christian truth in schools, on the streets and even in churches.

That's why Christians should take notice of the poppy debate – and refused to be cowed by the spirit of the age.

"They shall grow not old as we that are left grow old; age shall not weary them, nor the years condemn. At the going down of the sun, and in the morning, we will remember them." ~ For the Fallen, Robert Laurence Binyon (1869-1943)

References

1 Is the poppy a political symbol? Who, What, Why, BBC Magazine, 1 November 2016.

2 Conway, R. England v Scotland: Fifa says Poppy ban reports a 'distortion of facts'. BBC Sport, 11 November 2016.

3 One might also point out FIFA's symbolic inconsistency in featuring the logos of ethically dubious corporate sponsors – such as the Nike logo that adorns all England shirts and the Adidas logo graces the shirts of Scottish players. The poppy is apparently a step too far, however (or perhaps not lucrative enough?).

New light is shed on the Holocaust heroine who paid the ultimate sacrifice.

The discovery of a handwritten will and more than 70 photographs has provided fresh insight into the life of a Christian martyr who perished at Auschwitz.

Just six months before the camp was liberated by the Red Army on 27 January 1945, the life of courageous Scot Jane Haining was snuffed out, aged 47, by Nazi butchers for the 'crime' of loving the Jewish girls under her care.

Priceless Discovery

The "priceless" finding in the attic of the Church of Scotland World Mission Council's archive in Edinburgh has once again brought Jane's story into sharp focus, four years after the publication of a new book on the subject.

From Matron to Martyr – One Woman's Ultimate Sacrifice for the Jews (2012, Tate Publishing) is authored by New Zealander Lynley Smith, a distant relative who travelled the world to research details for her magnificent portrayal of this brave woman from Dunscore, near Dumfries – the only Scot to be honoured with a 'Righteous among the Nations' award by the Yad Vashem Holocaust museum in Jerusalem.

Commenting on the poignant discovery of her last will and testament, dated 2 July 1942 and bequeathing her typewriter, coat and other items to various people, council secretary Rev Ian Alexander said:

It is a wonderful document and tremendously exciting to have something that Jane Haining herself has written. It gives a sense she was fully aware of the risks she was taking...Scottish missionaries were advised to return home from Europe during the dark days of the Second World War, but Jane declined and wrote: 'If these children need me in days of sunshine, how much more do they need me in days of darkness?' ¹

Jane Haining's life was snuffed out, aged 47, by Nazi butchers for the 'crime' of loving the Jewish girls under her care.

Beyond the Call of Duty

Jane had been living and working in the Glasgow area before taking on the role of matron at a girls' home in Budapest, Hungary – the boarding establishment of a school run by the Scottish Mission to Jews.

So dedicated was she to what she believed was her life's calling that she refused to leave her post when given several opportunities to escape, and even being ordered home by her superiors who feared for her safety. But more important to her was the safety of the Jewish girls under her care, already suffering under relentless discrimination and persecution even before the Nazis marched into their country.

Many of their parents were forcibly split up by the authorities as they sent the breadwinning Jewish men away, ostensibly to work camps, leaving families destitute and distressed.

The children often took refuge in the arms of Jane, who loved to comfort them with hugs and prayers of assurance. When she was forced by new laws to sew yellow stars onto the uniforms of her girls, she sobbed uncontrollably. And when some of the poorer pupils had no footwear, she effectively cut off any remaining ties with her homeland by using the soft leather of her suitcase to make soles for the girls' shoes.

She could identify with those who had lost parents as her mother died in childbirth when she was only five (her baby sister Helen lasting just 18 months) and her father died soon after remarrying, leaving his grieving widow pregnant.

Jane refused to leave her post when given several opportunities to escape, and even when ordered home by her superiors who feared for her safety.

Death, Where is Your Sting?

Jane was eventually arrested by the Gestapo on a series of charges which basically amounted to the fact that she showed too much concern for the Jews. Leaving her girls distraught, she was moved around various local prisons before being corralled into a cattle truck, crushed in with some 90 other women in conditions worse than animals would suffer, with access to neither water nor toilets for the long and tortuous journey to Auschwitz in south-west Poland.

She died soon afterwards, allegedly of natural causes. But since she had a strong constitution and had held up well even when sharing her food with her fellow inmates in an earlier prison, she is more likely to have been either shot or gassed, like so many of the million-plus Jews estimated to have perished at this most infamous of all death camps.

A postcard written two days before her death indicated no ill health, but hinted at her impending 'promotion' to meet with her Lord in heaven.

Intriguingly, in a chapter titled A View from the Summit early on in the book, the author imagines the scene of Jane's arrival in paradise, which serves the useful purpose of taking the sting out of the horrors that ensue in the narrative. Indeed, the Bible speaks of how the promise of resurrection removes the sting of death!

Delighted by the new discovery, author Lynley Smith told me: "It shows that Jane was well aware of the danger she was in – something I have always said. Bearing in mind that her Bible was miraculously rediscovered in 2010, I think God is keeping her story alive as its message – her example of loving the Jews enough to die for them – is so urgent for today."

Jane is likely to have been either shot or gassed, like so many of the million-plus Jews who perished at Auschwitz.

Reaping with Songs of Joy

The book has been translated into Hungarian, a key Budapest thoroughfare has been named after her and the government there has also honoured Jane for her sacrifice. But in truth, anti-Semitism there is once more on the rise, inflamed by the policies of the right-wing Jobbik Party.

In fact, little appears to have changed since those dark days in 1944. Lynley has told me how, on a recent visit to Budapest to launch the Hungarian translation of her book, she witnessed a group of skinheads racing through the city, one of them giving a 'Heil Hitler' salute as he dashed past a policeman.

In 2010 Jane was awarded a Hero of the Holocaust medal by the UK Government. Yet she had sought no honour in this world except to do the will of God and love his Chosen People. Meanwhile the Church of Scotland Mission in Budapest, which was home to a sizeable Jewish population in the 1930s, marked its 175^th anniversary last weekend.

As I was meditating recently on Psalm 126 – that "those who sow in tears will reap with songs of joy" – I thought of Jane Haining, who wept uncontrollably as she was forced to sew yellow stars on the uniforms of the Jewish girls in her care. A harvest of life from the dead would surely follow, of which the re-birth of Israel was just the beginning.

As the Rabbi who wrote a foreword to Lynley's book said, "Jews need to know that true followers of Jesus are our friends."

References

1 Life of Scottish missionary who died in Auschwitz revealed. Jewish News, 15 September 2016.

A call to prayer.

Several significant anniversaries in recent years have reminded us of what it has taken to defend our nation against physical enemies through two world wars: Dunkirk, the Battle of Britain, D-Day and - last week - the horrific Battle of the Somme.

Through such battles Christians have recognised that wars are not fought on earth alone and, through intercessory prayer, they have joined in a spiritual battle that parallels what is experienced on earth.

We are in such a time today. There is a spiritual battle raging right now for the heart of our nation, as evidenced by the confusion among our national leaders following the Referendum. God granted us a door of opportunity through the vote to come out of Europe, but this is no more the end of the battle for Britain than Dunkirk was the end of the Second World War. It is another 'end of the beginning', to remember Winston Churchill's stirring speech after Dunkirk.

Responsibility of Christians

The divided Britain that has been exposed as a result of the Referendum exists because we have lost the biblical principles that once united and defined our nation. Now is the time to re-discover these principles, which brought us through other dark days in our history.

The vote to leave the EU was no more an end of the battle for Britain than Dunkirk was the end of the Second World War.

The topics on top of the Referendum agenda were business, finance, border control, immigration and sovereignty. Across the spectrum of the mainstream debate, the arguments being put forward about these topics were based on humanistic objectives. These objectives have not united Britain – neither have they inspired any party or campaign group to put forward a positive vision for the nation's future.

In the aftermath of the Leave vote, it is now time to re-discover deeper principles that God can bless - or we will simply shift from one set of humanistic objectives to another.

It has fallen to Christians to steer the country through, primarily in prayer and increasingly in witness. We, out of the entire nation, are able to interpret the times in biblical perspective and are able to access and articulate God's vision for Britain and the British people.

Defining 'Britishness'

What is it to be British? Attempts to define what it means to be part of a particular community or nation are where constitutions come in.

If Britain's constitution were left to believers, I would hope that we would use biblical principles to frame the governance of our land in a way that would ensure God's blessing and protection. That would be our constitution – our definition of 'Britishness'.

But we do not need to start all over again. Over many centuries, thanks to God's grace and the faithful efforts of believers down through the ages, Britain has developed the best constitutional framework of any Gentile nation (albeit that it has been betrayed by successive leaders of the nation).

It is time to re-discover principles of governance that God can bless - or we will simply shift from one set of humanistic objectives to another.

Now that we are freeing ourselves from Europe and its secular humanist constitution, a window of opportunity has been opened up for us to re-group on the ancient foundations of our own constitution that God has blessed in times past.

Britain's Unwritten Constitution

Britain has a largely unwritten constitution bound up in laws and customs, but that does not mean that it is vague or difficult to pin down.

At its heart, a key principle is the concept of the Crown, which distributes responsibility for governance interactively among the Monarch, the two Houses of Parliament, the Courts and other tribunals, the servants of the Crown, local authorities, the police and the armed forces.

This principle has been developed and refined over the years, especially through Magna Carta in 1215 and the Coronation Oath Act of 1688, keeping the Monarch central to our constitutional framework but in healthy balance.

The following summaries, taken from Halsbury's Laws of England,¹ illustrate this sharing of power, as well as the balance between laws and customs in the constitution of the UK:

By law the Monarch is the Head of State.
By custom she acts on the advice of her ministers.
By law she has no power in judicial systems.
By custom she can only give opinion and advice.
By law she is not responsible for the acts and decisions made on her behalf.
By law she can choose whichever minister she wishes.
(p26)

The Monarch is the principle source of legislative, executive and judicial power.
By custom the term "Crown" can mean either the Monarch or the body that is delegated to execute the responsibilities of the Monarch.
By custom, Parliament sets out primary legislation.
By law, the Monarch gives Royal Assent to laws presented to her by Parliament.
By law, the courts administer justice. This power has been taken from the Monarch.
(p27)

The Principles Behind our Constitution

Behind the laws and customs which are applied by our leaders lie deeper moral principles which, again, have developed in Britain over centuries. According to AV Dicey, these include the idea that everyone is equal before the law (including those in power), as well as the notion that people are only punishable if they breach the law. Such principles are designed to protect people and to hold authorities to account.²

These deeper principles owe a great debt to scriptural values and ethics. This is nowhere stated more clearly than in the Coronation Oath, the importance of which we have highlighted elsewhere. The Oath acknowledges God and his word as central to the governance of our nation. Its main tenet, sworn by the Monarch, is to "maintain the laws of God [and] the true profession of the Gospel".³

The promises to God made by the Monarch as the Coronation proceeds illustrate a wonderful balance in our constitution between law and Gospel, justice and mercy, dependence on God, responsibility of Christian leaders within Government, responsibility to the Commonwealth - with all parts of the nation held before God for his help and blessing.

Is it any wonder that there is difficulty for our Government to get its hands firmly on the rudder to steer the nation into the future, when these principles are neglected? Is it any wonder that this wake-up call from God seems like the shaking of an earthquake? The shaking is intended to stir us to repentance – a return to our constitutional principles, which we will also find is a pathway back to God.

The current shaking is intended to stir us to repentance and take us back to our constitutional principles – which we will also find is a pathway back to God.

The Bible Central

In a British Coronation, the Bible is placed on the altar along with the paten and chalice, which are used for the Communion Service. This takes place after the taking of the Oath and before the Anointing, prior to events leading up to the Crowning. The entire ceremony is drawn from biblical parallels for the crowning of kings.

The Monarch takes the Oath with their right hand on the Bible, with these words being said:

...to keep your Majesty ever mindful of the law and the Gospel of God as the Rule for the whole life and government of Christian Princes, we present you with this Book, the most valuable thing that this world affords.

Here is Wisdom; this is the royal Law; these are the lively Oracles of God.⁴

Today, the Bible is no longer central to the life of Britain and our Oath to God is betrayed. But what if, with repentant hearts, we were to confess this to God and seek his help to restore biblical precepts in our nation?

Christians must lead the way at this time of appointing new leaders, praying that eyes will be opened and that Godly men and women will come into office. If we are open to such prayer, God will give us the understanding that we need as we engage in the spiritual battle that lies ahead.

Dare We Believe?

Additionally, we might all do well to revise the Oath itself, as there is a sense in which every British citizen has been committed to it because of the declarations made by our Queen.

If we return to its principles, then God will look after those priorities that prompted fear in our nation as Referendum day drew near. He will help us protect our borders and show us how to care for the strangers in our midst. He will help us reverse laws that displease him. He will help us in our businesses, hospitals, schools and homes.

Dare we believe this? Surely God has opened the door for us - so surely he will help us.

There are Christians in our Government, among them some seeking to take leadership roles. Now let eyes be opened, clarity of understanding re-kindled, and with repentant hearts let us go forward to put our constitution back on the rock of biblical intent. Let this again be how our nation as a whole is identified in the world – what it is to be British.

Postscript

If, as a nation, we had more deeply sought God's guidance, we would not have been led into the errors that currently beset our generation. The results of the Chilcot Inquiry illustrate the serious consequences that we are reaping from what has been sown in various aspects of our nation's life.

We cannot go back and restore the multitudes of lives lost in the Iraq War and its fallout. Sadly, had we had biblical truths at our heart and through listening prayer, we would have had the guidance of Almighty God – and things may well have turned out very differently. That is how serious this is.

References

1 Taken from Vol 8, 1996 edition, edited by Lord Hailsham, published by Butterworths.

2 Dicey, AV, 1885. Introduction to the Study of the Law of the Constitution. Discussed on Wikipedia's page on Rule of law in the United Kingdom.

3 Read the text of the Coronation Oath here.

4 For more information on the structure of the British Coronation Service, click here.