Whom will it serve?

You don’t have to be a prophet, or even a believer, to recognise that deep divisions are wracking Britain today. The 2016 Referendum exposed some of these. People are starting to realise that ‘politics as usual’ is no longer possible: we have entered a period of unprecedented turmoil and upheaval: what we have frequently referred to on Prophecy Today UK as part of the ‘shaking of the nations’.

While the spiritual forces underneath this shaking may be black and white, so to speak, how all this bears out in individual thinking and behaviour was never going to be clear-cut, because human beings are complicated. For instance, the unforgiving binary options of the Referendum masked complex concerns and ideological standpoints on both sides, which has been a point of frustration for many.

But despite this complexity, the oppositional worldviews underlying the battle for the soul of the West are gradually becoming more and more apparent. At the polls and in virtually every sphere of daily life, people are increasingly being forced to choose, one way or the other.

Political Polarisation

It may have taken a generation for the cultural Marxism being preached in universities to filter down into mainstream culture, but that project is now nearly complete, enabled and encouraged by a political establishment purporting to take the centre ground. Those who accept this radical left-wing worldview are lining up on one side of the debate; those who react against it on the other. Because the worldviews at stake are vastly opposing, we are witnessing a general movement away from the political centre towards the extremes.

This polarisation is visible in the recent EU election results, which saw centrist parties lose considerable ground to parties both farther to the left (e.g. greens, ultra-liberals) and farther to the right (e.g. nationalists). Whether ordinary citizens are becoming more radical in their politics, or simply expressing frustration, the result is an empowering of parties farther outwards on the political spectrum.

We are witnessing a general movement away from the political centre towards the extremes, underlain by worldviews that are vastly opposing.

Dig a little deeper than left-right divisions, however, and the battle lines are really being drawn up either around the defence of the ‘old order’ that emerged from Christendom (including the nation-state system, a strong family unit and the importance of individual freedom from state interference), notwithstanding its imperfections, or around its destruction and replacement with the inverse (i.e. globalism, anti-life and anti-family movements including LGBTQ+/radical feminism/abortion/euthanasia, and the subjection of the individual to increasing state control).

All this means that wherever one sits on a variety of hot-button issues, it is increasingly difficult to forge a compromise path or remain neutral. This is especially the case for Christian institutions and ministries, who ostensibly hold the truth. The time has come to nail some colours to the mast.

Oceans Apart

The reality of this was exposed strongly this week with news of a vicar in Essex resigning, from both his positions as governor of a CofE primary school and local vicar, over the promotion of transgender ideology. The school had allowed a child under 12 to announce his gender transition to his class, without any agreed procedures and without informing other parents, but with the full support of the diocese. The Revd John Parker submitted his resignation letter, in which he expressed concerns that children are being “sacrificed on the altar of trans ideology”.¹

Mr Parker is one of many clergy and lay Anglicans who have borne the CofE’s drift away from biblical principles and into radical left-wing identity politics (the schools issue being just one manifestation of this) for as long as they can, hoping and praying for change from the inside, but who have finally decided that enough is enough.

These defectors are seeking spiritual safe havens in other denominations or breakaway Anglican groups, including GAFCON (Global Anglican Future Conference, an international Anglican body championing traditional biblical teaching), while the CofE establishment has drifted ever farther out to sea, lured by siren calls of ‘compassion’, ‘tolerance’ and ‘welcome’.

Across the vast distance that has opened up in between, calls for unity, dialogue and peaceful disagreement sound ever-more faint and hollow. It is difficult to see any other future for the CofE than one of disintegration, barring some drastic repentance, especially within the upper tiers of its leadership.

Mr Parker is one of many clergy and lay Anglicans who have borne the CofE’s drift away from biblical principles for as long as they can, but have finally decided that enough is enough.

However, there is yet a sense that the CofE has not capitulated completely, but is still being pulled in both directions. The Lambeth 2020 international meeting of bishops, for example, is being boycotted by both conservative GAFCON members and ultra-liberal bishops who think the Church is not going far enough in its ‘welcome’ of gays and lesbians.

The Archbishop of Canterbury’s weak attempts to appease both sides in the sexuality debate have failed to give strong leadership one way or the other, permitting the gradual permeation of the Church with LGBTQ+ ideology in a way that has angered both pro-LGBTQ+ activists (for not being fast or far-reaching enough) and those trying to remain faithful to Scripture. In other words, attempts to forge a middle-ground, compromise position have only made matters worse, fuelling polarisation – just as we have seen more widely in national politics.

The Time is Now

All this is really to say that the era of easy ways out – of fudging compromises, of appeasement and of sitting on the fence – is all but over. But perhaps that is not a bad thing, for, “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm…I am about to spit you out of my mouth” (Rev 3:15-16).

The Church in all quarters badly needs to choose whom it will serve (Deut 30:19; Josh 24:15), heeding James’s warning that “whoever chooses to be a friend of the world renders himself an enemy of God” (4:4). The disagreements in which the CofE is mired result from it befriending a worldly ideology that stands in total opposition to God. This ideology cannot save, and only leads to division and disintegration. As with the Church, so with the nation.

Our study this week looks at Jeremiah, the ‘weeping prophet’, and expresses hope that in our day we will see people who humbly cleave to the Lord’s council, grieving over the nation and daring to speak prophetically from that place to both king and priest. If ever Britain needed such prophets, it is now.

Meanwhile, may the faithful continue to rally – not primarily to one political party or another, but to the Lord and his word, just as the Levites rallied to Moses (Ex 32). Therein we will find salvation, security, hope and light which will radiate out through us to the nation.

References

1 Read more at Christian Concern.

No-one sees the Father so clearly as the prophet with tears in his eyes.

“Your own conduct and actions have brought this upon you. This is your punishment. How bitter it is! How it pierces to the heart! Oh, my anguish, my anguish! I writhe in pain. Oh, the agony of my heart! My heart pounds within me, I cannot keep silent. For I have heard the sound of the trumpet; I have heard the battle cry. Disaster follows disaster; the whole land lies in ruins.” (Jeremiah 4:18-19)

This was another of Jeremiah’s pronouncements in the early part of his ministry, most probably during the 11-year reign of Jehoiakim from Jerusalem (607 to 598 BC). The atmosphere in Jerusalem was one of complacent, easy-going affluence. Already strict moral and religious requirements from the days of Josiah’s Reform were being pushed into the background.

The young king was 25 when Josiah was killed in battle with the Egyptians. Jehoiakim made peace with the Egyptians – at a price, and promptly set about loosening the strong restraints that his father had imposed upon the people. He preferred a life of pleasure and turned a blind eye to what was happening in the countryside, where people were re-opening the altars to Baal on the high places.

What was more shocking to Jeremiah was that everywhere in Jerusalem there was evidence of moral corruption, self-indulgence, family breakdown, sharp business practice and even the re-appearance of altars to foreign gods. Jeremiah was a great patriot. He was not a nationalist, blindly supporting his country right or wrong; his patriotism involved a love for his nation and the welfare of the people that translated into a longing to see righteousness and shalom, justice and truthful behaviour.

Foreseeing Disaster

This pronouncement is very revealing, both for its reference to the international scene with the growing threat of a Babylonian invasion, and for what it shows us of Jeremiah’s personal character and ministry.

There were, no doubt, plenty of reports coming in from travellers and merchants of the activity of Nebuchadnezzar’s army that was on the move across what had been formerly Assyrian territory. Despite the fall of neighbouring countries to the all-conquering Babylonians, there was a dangerous lack of concern in Judah and especially in Jerusalem, where the priests and prophets constantly reassured the king and the people that God would never allow an enemy to enter the gates of the holy city, with its Temple that was the home of Yahweh, the God of Israel.

Jeremiah was not a nationalist, but he was a great patriot.

Jeremiah, in his times of standing in the council of the Lord, knew that the covenant that protected Israel and the land of Judah depended upon their observing the Torah and being faithful to God - especially having no other gods in the land or in the hearts of the people. Jeremiah’s was a lone voice on the streets of Jerusalem warning that the spirit of complacency which he saw all around would lead to disaster.

The Weeping Prophet

In his quiet times before the Lord, Jeremiah could actually foresee the future with vivid clarity, as though it was actually happening in front of his eyes. This caused him immense pain which he said pierced his heart: “Oh my anguish my anguish! I writhe in pain…How long must I see the battle standard and hear the sound of the trumpet?” (Jer 4:21).

No-one sees the Father so clearly as the prophet with tears in his eyes. The tears of love and trust form the spiritual bridge between the human prophet and the divine Presence. The prophet is expressing the total dependence of the human condition upon the grace of God. He sees the hopelessness of the situation facing the nation that he loves, and can do no other than bring it before God in utter humility and loving trust.

Jeremiah is known as the ‘weeping prophet’, a label often thrown at him by those who wish to denigrate his ministry. But the truth is that he learned to draw close to the Lord in his quiet times and, as a result, could see the consequences of what was happening in the nation so clearly through his tears that he could not keep quiet in public.

As he walked the streets of Jerusalem and saw the little shrines to foreign gods and as he listened to the chatter of people in the marketplace; housewives bickering and merchants exchanging obscenities, he could almost hear the hooves of the Babylonian cavalry clattering across the cobbles and the cries of anguish as they swung their swords, splattering blood on the market stalls.

Jeremiah knew what was going to happen unless there was repentance and turning in the nation – among its leaders and the ordinary people. The ‘unless’ was still there. But for how long?

Jeremiah could see the consequences of what was happening in the nation so clearly in his times with the Lord that he could not keep quiet in public.

Stirring Prophetic Voices

The knowledge of what would happen if there was no repentance was the driving force behind Jeremiah’s ministry: he could not keep quiet, whatever the consequences for himself and the threat to his personal safety. He suffered cruel abuse and physical pain because he could not stop declaring the truth and warning of what he had already foreseen so vividly.

The true prophetic ministry is no different today. Those who have learned to stand in the presence of the Lord with tears in their eyes as they speak of the state of their nation have foreseen for a long time the things coming to pass today – the breakdown of family life, gangs, guns and drugs leaving young people dying on our city streets. This is just some of the daily evidence of the crumbling of Western civilisation that has turned its back upon the Bible, abandoning its Judeo-Christian foundations.

As political and economic instability increases and the dormant churches stay silent, the sense of hopelessness and despair will grow. BUT will God use this to stir prophetic voices in the nations that will awaken humanity to the danger facing it, opening the way for a 21^st-Century spiritual awakening? Are we getting nearer the day that Paul foresaw when many in Israel will recognise Jesus as Messiah, combining in ‘one new man’ with believing Gentiles to bring the message of salvation to a dying world?

This article is part of a series. Click here for previous instalments.

Paul Luckraft reviews ‘God Behaving Badly’ by David T Lamb (2011, IVP)

This is an excellently-conceived and well-written book on an important theme, outlined in the subtitle: Is the God of the Old Testament angry, sexist and racist?

For Christians as well as non-Christians, this is a problem that has to be addressed. Certain parts of what we now call the ‘Old Testament’ seem to portray God in these terms, so how are we to settle this in our own minds and how should we respond to those who use this to attack our faith?

Combating Misconceptions

Lamb’s opening sentence is intriguing: “How does one reconcile the loving God of the Old Testament with the harsh God of the New Testament?” (p9). Read this too quickly and you’ll miss the point! The author often asks this question of his students and once they’ve realised he hasn’t misspoken a lively discussion usually ensues.

In the book, Lamb makes his initial point well. We are so fixated on the New Testament portraying a God of love that we forget how often the Old Testament shows him to be merciful, compassionate and slow to anger. We also forget how God’s angry side is still apparent once we cross the divide into the New.

Perhaps Lamb’s title should end with a question mark, just so that we are clear on the author’s intent. But we soon realise that he is very much wanting to clear God’s ‘bad reputation’ and set the record straight by examining as many biblical texts as possible across the diverse genres of Old Testament literature. His aims are to discuss many of the problematic passages in which God appears to ‘behave badly’ and combat the negative perceptions that arise from these.

Lamb sets out to clear God’s ‘bad reputation’, discussing many of the problematic passages in which God appears to ‘behave badly’ and combating the negative perceptions that arise from these.

Tackling Difficult Issues and Passages

Lamb tackles these issues one at a time, chapter by chapter. After three initial chapters on the topics of ‘angry’, ‘sexist’ and ‘racist’, he goes on to ask if God is violent or peaceful, legalistic or gracious, rigid or flexible, distant or near?

He places all of his discussions within historical context, for instance with reference to ancient Near Eastern texts, and also ends each chapter “looking at a relevant incident from the Gospels, showing how the particular characteristic of Yahweh is also manifested in the behaviour of Jesus” (p24).

As he goes, Lamb does not shy away from tackling difficult and controversial passages, such as the smiting of Uzzah dead simply for touching the Ark as the oxen pulling its cart stumbled. His explanation here is excellent – but you’ll have to read the book to discover it!

Safe Hands

The author writes in a way that convinces us that he has thought through every point he makes. Indeed, he has taught this often to his classes so the reader feels in safe hands. He employs occasional touches of humour where appropriate to lighten what could otherwise be a heavy and disheartening read.

Lamb mentions those who get round the ‘problem’ of God’s apparent bad behaviour by saying that those passages can be regarded as fictitious. Some today, like Marcion of old, say we can simply cut out those passages from our Bibles. Lamb’s counter-response is this:

While I find this conclusion attractive in one sense (the problem does disappear), I am unwilling to reject large sections of the Old Testament because the God it portrays doesn’t fit my perception of what he should be like. I continue to be troubled by Old Testament images of God, but I will work to understand them better by continuing to study the text on its own, within its biblical context and within its ancient Near Eastern context. (p102)

The author writes in a way that convinces us that he has thought through every point he makes.

Yesterday, Today and Forever

He ends the book with an epilogue summarising each of the eight chapters that have gone before. While all our questions may never fully be answered, he demonstrates that God is loving and gracious across the whole Bible, both as Yahweh in the Old and Jesus in the New. There is no discrepancy of character. Our God is fundamentally good, whichever part of the Bible we are reading.

After the epilogue comes a section of discussion questions, several for each chapter, making the book an excellent resource for study groups. There are also good endnotes, a sufficient bibliography to encourage further reading, and a very extensive Scripture index making it easy to look up any passage you might come across later in your Bible reading.

The author has tackled a difficult topic extremely well and his book is highly commended.

‘God Behaving Badly’ (205pp, paperback) is available from Amazon for £11.99 (paperback). Also in e-book form.

Torah portion: Leviticus 19:1-20:27

Kedoshim (Holy ones)

The key command in this week’s portion is in the second verse of chapter 19: “Be holy because I, the LORD your God, am holy.”

To be holy, a person must be like God in mind, heart and action. Just as God is separate and different from the fallen world, so must his people be.

We were created in his image at the beginning of time, but mankind fell away due to the first act of disobedience of Adam and Eve. The tendency of mankind since then has been to rebel against God and form their own ideas of how to live, resulting in a life separate from the Creator. All the world’s philosophies, false religions, political movements and resulting division, strife and warfare are evidence of this.

A Character Like God’s

God’s character is shown through his requirements. Simple as they are, many of these things are set out systematically in the chapters that we are studying this week. For example:

• A family life pleasing to God
• Keeping the Sabbath
• Keeping away from false gods and idols
• Giving unto God from the willingness of the heart
• Being generous with produce from the land (income)
• Being honest
• Bearing good witness of the Lord
• Caring for the poor and needy

It would be a good exercise this week to complete the above list by studying the portion and laying the list out prayerfully before God.

But How?

We know that in keeping the law the Israelites failed. We would too, if we tried to achieve holiness through our own will-power. Jesus’ sacrifice clears those of punishment who trust in him. But does that make these principles of holiness of no relevance now?

Turn to the Sermon on the Mount as a cross-reference. Surely Jesus is actually strengthening the definition of holiness. Consider 1 Corinthians 6:9-10 and Galatians 5:19-21, where we find lists of those things that keep a person from entering the Kingdom of Heaven.

Then go to 1 Peter 1:16 to discover that Peter reminds us that the same command, “Be holy, because I am holy”, is as true today as it was at the time of Moses. How then can we achieve what the Israelites failed to achieve?

Yeshua has sent us his Holy Spirit to indwell us and make us a people different from the world. That difference is defined by the character of God whose Spirit is, if we ask in faith, living in us.

Be holy. That is the prompt for our prayerful meditation before God this week.

Author: Clifford Denton

Torah portion: Leviticus 21:1-24:23

Emor (‘speak’)

‘Time’ is a dimension of life that we take for granted. The clock is always ticking and the pages of our diaries and calendars are always being turned. There are often occasions when time seems to ‘fly’, yet we know that it is actually effectively constant and regular in its passing. So we should not be surprised to read in this week’s Torah portion of the Lord God giving instructions to Moses regarding regular, annual fixtures to be included on the Hebrew calendar: “my appointed festivals” (moedim, lit. ‘appointed times’).

God even seems to underline the element of ‘time’: “These are the LORD’s appointed festivals, the sacred assemblies you are to proclaim at their appointed time” (Lev 23:4, emphasis mine). They were to be celebrated at specified points on the calendar: Passover at twilight on the fourteenth day of the first month, the Festival of Unleavened Bread on the fifteenth day of that month, and so on.

This specific concern for ‘time’ was incorporated by God into each of the annual Hebrew festivals. But ‘time’ was also intrinsic to other instructions laid down in this section of the Torah. Those concerning the priesthood were to be applied “For generations to come” (Lev 21:16; 22:3). Newly-born calves, lambs and goats were to remain with their mothers “for seven days” (22:27). Thank-offering sacrifices were to be eaten “the same day” (22:30). Lamps in the Tent of Meeting were to be tended “from evening til morning, continually” (24:3) and bread was to be set out before the LORD “Sabbath after Sabbath” (24:8).

A Question

This ‘time’ factor may not seem unusual to us because we are used to time having a big ‘say’ in our lives. But those ongoing references by God to Moses should actually make us stop and think.

We know from Scripture that God Himself is eternal and everlasting - not restricted or bound by ‘time’. Jesus declared: “I am the Alpha and the Omega, who is, and who was, and who is to come, the Almighty” (Rev 1:8).

In contrast, we live in a time-space continuum completely outside of our control. This raises a question: How does relationship with our timeless God, who holds our times in His hands (Ps 31:15), affect our time-bound lives?

Shared Humanity

These verses in Leviticus provide some answers. First, although existing outside of ‘time’, God is aware of its existence and constraints upon us. When God became Man, He stepped down into ‘time’: “he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself” (Phil 2:7-8).

This means that He was subjected to the pressures and limitations that we have to endure in respect of ‘time’. He even had to follow the requirements regarding those ‘times’ set out in Leviticus, which He Himself had instituted through Moses!

Godly Rhythms

Secondly, God knows our need to structure and mark the passage of ‘time’ with regular events of specific spiritual significance. ‘Time’ was not allowed to pass in ancient Israel without those occasions providing a sense of rhythm or ‘beat’ to life that helped people to re-focus on God.

As we follow God, it is still His requirement that we keep in step with His ‘timing’, regularly focusing on Him and His work in our own lives.

Important Reminders

Thirdly, those Festivals acted as powerful reminders of ‘times’ when God had clearly and wonderfully intervened in the past. Those interventions were not to be glossed over or ignored. The Festivals were to prompt God’s people on a regular basis to recall His gracious and ongoing dealings in their lives.

This week that lies ahead of us may seem to be just another period of seven days. But, perhaps, it is a good ‘time’ to pause and reflect on God’s work in our lives at specific times in the past. Are you also remembering that He continues to hold your future ‘times’ in His hands as well?

Author: Stephen Bishop has written several books, including on the subject of time from a biblical perspective. Click here and here for our reviews.

Persecution calls for joy in hope, patience in affliction and faithfulness in prayer.

Imagine feeling a shot of panic every time you hear a motorbike go past your home. Or waving your spouse off to the shops, or your children off to school, knowing there is a distinct possibility they may be abducted or slaughtered. Or wondering every time you go to a church service whether you and your loved ones will come out alive.

This is the grim reality for Christians in many parts of northern and central Africa, where Islamist militant gangs like Boko Haram and al Shabaab are spreading terror, inspired and supported by better-known groups like Al Qaeda.

This month alone, the Barnabas Fund has reported that Islamist gunmen have been on a killing spree in northern Burkina Faso, storming church services, rounding up congregants and shooting them dead. In predominantly Muslim Niger, a pastor has been shot and a church looted, following a spate of attacks on churches. In mainly Christian Cameroon, two Christian villages have been ransacked.

In Nigeria, one of the deadliest countries in Africa for Christians, 17 church-goers were abducted by Boko Haram last weekend whilst at their choir practice. ISIS-inspired Boko Haram are intent on establishing a caliphate from north-eastern Nigeria to northern Cameroon.

Writing this on a beautifully sunny spring day in England, it’s difficult to imagine what these believers and their families are going through. The long night of Islamist persecution in Africa (particularly in the Sahel region) grows ever darker, with no sign of dawn.

Great is the Darkness

The vast regions of western Africa provide sadly plentiful examples of the persecution of the faithful but, as Open Doors unveils every year with its ‘World Watch List’, Christians are being discriminated against and abused, imprisoned and murdered all around the globe.

The Easter Day attacks in Sri Lanka made shocking headlines, but the fuller list is exhausting: Christians are being targeted by hard-line Islamists in Indonesia and Pakistan, communist state pressure in North Korea, China and Vietnam, radical Hindu attacks in India and Nepal, radical Buddhists in Laos and Myanmar, and Islamic persecution in virtually every country in central Asia, the Middle East (save for Israel) and north Africa.

Christians are being discriminated against and abused, imprisoned and murdered all around the globe.

Such a bleak map spurred the Bishop of Truro to claim in his recent report to the Foreign Secretary that persecution of Christians in some areas is at ‘near genocide’ levels, though political correctness has generally stopped it being reported in the mainstream Western press.

Open Doors' 2019 World Watch List map, showing in colour the 50 worst countries for persecution of Christians.Here in Britain, we may justifiably be concerned about the erosion of free speech, or the gradual encroachment of secularism or Islam, or the threats posed by a Corbyn government. But even with the recent spate of Islamist terror attacks on people and churches in Europe, Christians in the West do not yet face anything like the danger being faced on a daily basis by our brothers and sisters elsewhere around the world.

Refining Fire

In Matthew 24, speaking to his disciples, Jesus said that in addition to deception, wars, famines and earthquakes, one sign of his imminent return would be that “you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me” (Matt 24:9). But just because these things ‘must happen’, it does not mean that Christians in the comparatively safe West should turn a blind eye, or fail to speak up on these issues, or withhold their prayers. It may not be long before we are next.

Mark well Jesus’ subsequent words: “At that time many will turn away from the faith and will betray and hate each other, and many false prophets will appear and deceive many people. Because of the increase of wickedness, the love of most will grow cold, but the one who stands firm to the end will be saved.” (emphasis added).

High levels of persecution lead to a flourishing underground Church; the Gospel has always, paradoxically, produced most life in the fires of hardship. These fires are refining: strengthening faithful believers and removing their impurities through testing.

But they are also refining in another sense, purging the dross from the Body of Christ. As persecution increases, we see the less committed falling away, their attachment to Christ not strong enough to withstand threats to their personal safety or dignity. Still others become ensnared by the smooth words and enticing promises of false prophets, who provide a tempting diversion from harsh reality.

I believe that we are seeing the beginnings of this refining in the Western Church today, where false teachings have already ensnared many and where an increasingly stark division is apparent between Christians who cleave to Scripture and to their Lord (whatever the cost), and those who have accepted a syncretistic or worldly gospel which cannot save.

Just because these things ‘must happen’, it does not mean that Christians in the comparatively safe West should turn a blind eye.

Momentous Drama

It may be that one day soon, believers in the old heartlands of Christianity will face the same long night as our brothers and sisters are currently enduring elsewhere around the world. We must pray that if and when it comes, we will be found faithful.

The wonderful news is that a worldwide surge in persecution will be accompanied by the worldwide spread of the true Gospel and the adding of many more believers to the true Church, who is being prepared as a Bride for her Husband (Matt 24:14).

As this momentous drama unfolds, we are enjoined by the Lord Jesus to guard our hearts and not let our love grow cold – which I take to mean both our love for him, and our love for each other. May this dreadful news from west Africa this month fan the flame of love in our hearts, especially for our persecuted family, in the knowledge that one day soon, our Lord will return and justice will be done (Rev 6:9-11).

Here are several ministries through which you can stand with the persecuted Church. If you know of others, please post them below.

• Barnabas Fund https://barnabasfund.org/en
  
• Open Doors https://www.opendoorsuk.org/
  
• Release International https://releaseinternational.org/
  
• Samaritan’s Purse https://www.samaritans-purse.org.uk/article/help-persecuted-christians/
  
• Sat-7 (satellite network reaching the Middle East and North Africa with the Gospel) https://www.sat7uk.org/
• Morningstar News (news service focusing exclusively on the persecuted Church) https://morningstarnews.org

Or is it a deceptive plot to keep us tied to Europe?

As votes are counted in an election that should never have taken place in the UK, suggestions of conspiracy and betrayal abound amid feelings of being in Alice in Wonderland territory, where the Queen of Hearts and her entourage turn out to be nothing but a pack of cards.

Why, after a majority (17.4 million people) voted to leave the European Union nearly three years ago, are we still so committed to this Tower of Babel project that we are spending over £100 million to choose representatives who will only be sitting in Brussels for a couple of months?

Unless, of course, that was never the plan! For the message we have been consistently giving to Euro leaders - acting collectively like a petulant Pharaoh - is that we are not really serious about leaving. We prefer to be enslaved to their godless laws, and we just love the leeks and onions.

A Fait Accompli?

A secret document witnessed by someone I am assured is a reliable source suggests that our future in Europe was stitched up at a meeting between British Prime Minister Theresa May (now shortly to vacate her post) and German Chancellor Angela Merkel before being presented to the Cabinet at Chequers last summer as a fait accompli.

The two leaders are said to have agreed to ‘appease’ Brexit voters while at the same time keeping as close to the EU as possible, leaving the door open for re-joining the club at a later stage.

The message we have been giving to Euro leaders - acting collectively like a petulant Pharaoh - is that we are not really serious about leaving.

In other words, it is claimed that both leaders agreed that the only realistic future for the UK was as a member of the EU and that the likely course of events is that Britain would re-join in full at some time after the next general election.

So it transpires that the Withdrawal Agreement presented at Chequers was essentially a German production, with the original draft completed in Berlin last May.

Theresa May announces her soon departure as Prime Minister, 24 May 2019. Alastair Grant/AP/Press Association ImagesDeath Blow for Democracy

Of course this whole sorry saga got off on the wrong foot from the word ‘go’ when, in the wake of the 2016 Referendum, Mrs May – a Remainer – was charged with the task of taking us out, against her own convictions. It was a death blow for democracy, and hardly a recipe for job satisfaction, to expect someone clearly convinced that our best interests lie with Europe to spend the next three years negotiating our way out.

Unless, of course, as our information suggests, that is not what she has really been doing. It would explain why Brexit has turned into such a chaotic, crazy circus in which clowns are trying to tame the tigers.

It would seem that the long and tortuous route to freedom has been blighted by deceit and double-dealing to make it look like we are doing one thing when we are really doing quite another.

I’m very suspicious of the message the mainstream TV media are trying to convey by repeatedly showing Mrs May coming out of church, as if to assure us that she means no harm and is doing her best – perhaps even seeking God’s will – to fulfil her promise that ‘Brexit means Brexit’.

The long and tortuous route to freedom has been blighted by deceit and double-dealing.

But in her days as Home Secretary, she was a key figure pushing the same-sex marriage agenda, helping to turn our centuries-old Judeo-Christian values on their head and presiding over the ruin and destruction of a society once the envy of the world.

Now we are a nation, like Israel in Isaiah’s time, that has been separated from God by our iniquities, with hands “stained with blood” (particularly through abortion) and tongues that have muttered wickedness, where “truth is nowhere to be found” as we rely on “empty arguments” (Isa 59:2-4, 15).

A Modern Moses

A leader of integrity is a rare find these days, but Nigel Farage strikes me as such, passionately committed to the single issue of getting out of Europe. I am aware that his popularity could open the door for Jeremy Corbyn if it were repeated in a general election, but unless we regain our sovereignty forthwith, we may forever remain in the manipulative hands of our bureaucratic puppeteers in Brussels.

I am not alone in comparing Brexit to the exodus from Egypt of the enslaved Jews in ancient times. It was hard enough for Moses, and it took ten plagues before a stubborn Pharaoh would let his people go.

But we don’t even have a Moses, unless things change dramatically when Mrs May is replaced. For our leader has no conviction either about the necessity of our exodus or of God’s involvement in the process.

God’s Awesome Sovereignty

But I am a little encouraged by the newly-postponed date for departure – 31 October. Yes, I know Hallowe’en has come to be marked by darkness amid ghostly goings-on, but it was originally celebrated as the eve of All Hallows (or All Saints), a period of the church year dedicated to remembering the faithful departed. More to the point, it was the date in 1517 when Martin Luther sparked the Reformation with his personal revelation of faith in Christ.

It was also the date, exactly 400 years later, when the British Government (through the Balfour Declaration) promised to help restore Jews from around the world to their ancient land, made possible on the very same day when brave soldiers from Australia and New Zealand triumphed against the odds in the Battle of Beersheva.

I am a little encouraged by the newly-postponed date for our departure – 31 October.

And it was also the date, in 1940, of a British victory over Nazi forces that proved a crucial turning-point of World War II. Its cropping up again as the next proposed date for our deliverance from the EU is a small reminder that the Lord – who answers prayer - holds all our times in his hands, and exercises sovereign rule over the nations as he pleases.

But while I do believe that Brexit is crucial, it will not be the turning-point of our present spiritual battle against the forces of evil unless, as a nation, we repent of the heinous sin of turning our back on the God who brought us through the dark years of the 1940s, in answer to the prayers of people all over the country who queued outside churches to seek him for deliverance (see also Isaiah 59:13).

As the great Prophet urges us, “Seek the Lord while he may be found, call on him while he is near” (Isa 55:6).

Postscript

On another positive note, a Doncaster primary school used for polling purposes nevertheless went ahead with an assembly in which I took part (in a second hall) declaring the power of the Gospel – the real need of the nation - to hundreds of children!

Paul Luckraft reviews ‘It’s not about the music’ by Dan Lucarini (EP Publishing, 2010)

Subtitled ‘A Journey into Worship’, this is an excellent book for those who want to understand better the nature of worship – especially in relation to what has been happening in our church services in recent times.

In his previous books, the author explained why he left the Contemporary Christian Music (CCM) movement. Here Lucarini examines the subject of worship from a biblical perspective and comes to the conclusion that ‘it’s not about the music’. He is aware that this will be a challenging statement for many, but his case is well-argued and well-established from Scripture.

Worship in Scripture

Lucarini warns that people can tell a lot about the God we worship by the way that we worship him. Getting that right should be a priority. In the first chapter, he sets out the aims of his book; primarily, it is to explore what the Bible teaches about worship and from there understand the type of worship that pleases God most. Through this, we will develop a resistance to worldly fashions and styles “that are like viruses infecting our personal and public worship” (p22).

Biblically, the author starts with Jesus’ statement about worship in John 4:21-25. The need to worship ‘in spirit and in truth’ provides the main focus. Here is the ‘strong meat’ of worship that will guide our thinking in coming chapters.

In chapter 3, Lucarini examines the Hebrew and Greek words usually translated as ‘worship’. These words have very specific meanings and should not be changed to suit us. We should change our methods and styles to fit what God has decreed - then we will discover the true essence of worship: namely, the total submission of our minds, hearts and flesh to God.

The most common biblical act of worship was to bow down, often flat on one’s face. While this doesn’t have to be a physical action, it should be the dominant attitude in our worship.

Lucarini warns that people can tell a lot about the God we worship by the way that we worship him.

Critiquing ‘Worship Inc.’

In the next few chapters the author explores the role of sacrifice in worship. He shows that the New Testament reveals three sacrifices expected of worshippers: our body, praise and koinonia (fellowship). It is in these pages that we discover what Lucarini means by his title. Praise is not primarily about music, but about “the fruit of our lips” (Hos 14:2). “The words that come from our lips are the most important part of the offering” (p61).

Lucarini goes on to explain how many modern songs start with the music, then add words to fit the rhythms and moods that the music has created. Most songwriters, he claims, are musicians - and so music dominates their output. The words are often secondary and hence trite or misleading (even biblically inaccurate). He compares this to some of the great hymn-writers of the past who started with the words, producing great poems of praise which could stand alone as worship without any music. Only later was a tune written or found as a setting for the words.

The author is particularly scathing of the contemporary Christian worship scene, which has become an industry dominated by the need to produce albums that outsell others. He calls this ‘Worship Inc.’, a market-driven enterprise designed to pour profits into the coffers of those who produce and promote such ‘worship’. Driven by musical performers, this entertainment business uses all the latest gimmicks to stimulate demand for new products. It also introduced the concept of the modern worship leader - someone who produces a ‘track list’ of songs for the rest of the congregation to follow.

In the latter part of his book, Lucarini draws “with much honour and respect” upon the classic writings of AW Tozer, picking up on his theme of worship as ‘the missing jewel’. In line with Tozer, Lucarini believes that prayer, the public reading of Scripture and the breaking of bread should be as much part of worship as songs and musical items.

The author is particularly scathing of the contemporary Christian worship scene.

Plea for Reform

If we have fallen well below the ideals outlined in Scripture, then what should be done to restore biblical worship? Lucarini offers many solutions, but in particular invites us to go on our own journey into worship to discover for ourselves what the Bible teaches.

There is much more to commend in this well-written and thought-provoking book on a vital topic. Each chapter concludes with a summary and the book ends with three very useful appendices. The first two provide a complete list of Old Testament and New Testament verses on worship (110 and 72 verses respectively – plenty to keep you busy!). The third appendix contains guidelines to choosing music for use in church. Eight biblical guidelines are provided, with Scripture references, together with useful questions such as “Does it appeal mainly to the spirit or the flesh?” and “Does it promote the things of this world?”

The author has succeeded in making an impassioned plea for reform wherever our worship practices have gone astray and followed the world rather than the Word. His book should be read not just by worship leaders and pastors, but by everyone involved in worship – which means every one of us!

‘It’s Not About the Music: A Journey into Worship’ (220pp) is available from Amazon for £9.99.