Paul Luckraft reviews ‘31st October, Destiny’s Date?’ (DVD, 2017, Heritage Resources).

This year sees two major anniversaries centred upon the date of 31 October: the centenary of the Balfour Declaration and the 500^th anniversary of the start of the Reformation, when Luther presented his 95 theses to challenge the practices of the dominant Roman Catholic Church.

The value of this new DVD, presented by Kelvin Crombie, is that it links these events (and two others also on 31 October) and concludes by asking whether this is merely coincidence or whether there is an ultimate destiny behind it all.

The Significance of Beersheba

The DVD is set out in 12 chapters of varying lengths (between six and 18 minutes) and starts with a minute-long trailer (which is also the opening of chapter 1). In some ways the presentation is a slow burner with a lot of preparatory material, starting with the importance of Beersheba in Abraham’s time. For the later significance of this same geographical place we have to wait until chapter 10 - but it is well worth waiting for.

The climax of the DVD is very powerful as the drama unfolds. The mounted attack on Beersheba under General Allenby, and the War Cabinet’s deliberations on what would later be known as the ‘Balfour Declaration’ are skilfully interlinked to produce a tension that is suddenly relieved: God has been in charge all along. His purposes will not be thwarted.

As the drama unfolds, events are skilfully interlinked and the tension is ultimately relieved: God has been in charge all along and his purposes will not be thwarted.

Slices of History

Each chapter is based upon a slice of history and we are kept well informed of where we are on the timeline. The first two chapters cover the period from the time of Abraham right up to the 15^th Century, picking out necessary background material. Chapter 3 (1453-1798) is the longest at 18 minutes and looks at the dynamics of change brought about by the Ottoman Empire and the Reformation.

Chapters 4 and 5 start with Napoleon’s invasion of the Holy Land (1799) and his call to the Jews to return, and conclude with the second of the four ‘31 October’ events: the arrival of Kaiser Wilhelm II into Jerusalem in 1898 to open the new German church there. The significance of this gradually unfolds in the rest of the DVD.

Chapters 6 and 7 cover the alliances being formed in the period before the First World War and the start of the War itself. Chapter 8 explains the military and political ramifications of the Dardenelles campaign and the landings at Gallipoli. Here we see the beginning of the role that Lord Balfour would play in the years to come.

Chapter 9 is an excellent presentation of the events of 1916-17 leading up to the meeting of the British War Cabinet on 31 October to consider the request of Lord Rothschild for a Jewish homeland in Palestine. But simultaneously we are constantly reminded of what is happening ‘on the ground’ there as the future of Palestine is being fought out under General Allenby. Was it coincidence that the date for the assault on Beersheba was also set for 31 October?

Chapter 10 brings both strands to their conclusion: victory at Beersheba and the chance to push on to Jerusalem, and the Declaration of the British Government concerning a Jewish homeland (2 November 1917). Each needed the other - and God ensured that both happened.

Each chapter is based upon a slice of history and we are kept well informed of where we are on the timeline.

How God Shapes History

Throughout the DVD the question is constantly posed: is it possible that the Jews could ever return to the Land as stated by Old Testament prophecies? At times it seemed impossible or at least a distant dream. By the end of the DVD we can see how God shapes history and in particular how he has kept his promises to his ancient people. We are left in no doubt that history from 1917 onwards is also under God’s direction and prophetic hand.

This DVD is highly recommended for personal edification and can also be useful for group study and discussion, though due to its length certain sections may have to be omitted and replaced by a verbal summary.

31 October, Destiny’s Date? (123 minutes) is available from Re-vived for £11.99. Also available from CFI, CMJ and on Amazon. You can also watch the trailer on Youtube.

We review two booklets from Christians for Israel (CFI), ahead of the Balfour centenary.

A Nation Called by God: Britain’s Role in Israel’s Restoration (2017, multiple authors)

This booklet is an extended version of a previous booklet, published by Love Never Fails, which in turn was an expanded version of a recorded message given by Ken Burnett. This final edited and expanded version includes extra material from Burnett’s original sources as well as from additional sources. The result is a more comprehensive picture of the relevant history leading up to the Balfour Declaration as well as more details of developments that occurred in the 20^th Century.

The booklet is set out simply and starts by referring to a little-known work by Franz Kobbler entitled The Vision Was There (published in 1956). The theme is clear from the beginning that God chose Britain as a ‘servant nation’, appointed to shepherd Israel under God’s overall sovereignty of history.

There are sections on the usual people and groups that were instrumental in this cause: the Clapham Sect, Spurgeon, Ryle, CMJ. By the halfway point of the booklet we have reached the Balfour Declaration, described as the culmination of the British movement for the restoration of Israel.

God chose Britain as a ‘servant nation’, appointed to shepherd Israel under God’s overall sovereignty.

The booklet continues by commenting that “Sadly, through our scarred history since 1917, Britain has done far more to obstruct Israel’s restoration than to assist it” (p14). A list of 11 examples of this ‘opposite policy’ occupies three pages (pp18-20) and the booklet ends with what is perhaps its main intention: a call to repentance.

The final word is given to Derek Prince, an adapted transcript of an audio recording of a message he gave in Jerusalem on 1 June 2003, a few months before he died there in September 2003. At the end there is a page of references for further reading which brings this well-produced and timely book to a helpful conclusion.

A Nation Called By God (26 pages) is available from CFI for £2.50.

90 Years On: Legal Aspects of Jewish Rights in the Mandate for Palestine (Roy Thurley, 2010)

This is a short but well-produced and glossy booklet (with colour maps), produced from material presented at the 90^th anniversary conference commemorating the San Remo Agreement. As for its message, it makes a very worthwhile contribution towards a better understanding of the aftermath of the Balfour Declaration and the subsequent British Mandate.

Of particular interest are the key points listed concerning the British Mandate for Palestine. For anyone who has not studied the legal aspect of this before, this will be a revelatory discovery.
The conclusion is that the Jewish State draws its legality from the San Remo Agreement of 1920, a fact that counters much of the misinformation spread in recent times, especially that which uses the United Nations Partition Plan of 1947 (Resolution 181) as its basis.

This is a worthwhile contribution towards a better understanding of the aftermath of the Balfour Declaration.

The only modification to the Mandate for Palestine was the creation of the Emirate of Trans-Jordan in 1946 (now Jordan). Thus the provisions of the Mandate to the land west of the Jordan remain applicable to this day. It soon becomes clear that the expression ‘illegally occupied territory’ is totally inapplicable to Israel’s presence in what has become known as the West Bank as well as other areas that were assigned to Israel under the 1920 San Remo agreement.

The booklet concludes that those who would deny Israel’s right to the territories it recaptured in 1967 should be challenged, and the fallacy of such claims should be countered by the legal case set out in its pages.

90 Years On (10 pages) is available from CFI for £2.50.

As an 8-10 year old, I had local neighbours about my age and we used to have supper with them sometimes. They have stuck in my memory because their son was taller than me and always hungry.

We used to call him ‘the dustbin man’, because he was always last to start his plateful and first to finish - like he just emptied the bin!! Maybe that's why he grew so fast!

I came across a lovely story recently¹ of a family where the children used to bicker over the size of the piece of home-made pie they were given. One time their Dad smiled at their Mum, lifted up his plate to receive his portion, and said, 'Please just give me a piece as big as your heart!'. All were stunned when their Mum laughed and gave him the largest portion of all!

What are we given?

It's a part of our fallen nature that when we focus on the possessions of others, jealousy often results. Better to learn to say 'thank you' for what we have been given, because it comes from a Father whose heart is bigger than we can ever imagine! In this way, like Paul (Phil 4:11) we can learn to be content.²

Psalm 119 is a wonderful devotion on the Word of God as it follows each letter of the Hebrew alphabet in 8-verse mouthfuls. Verses 57-58 tell us: “You are my portion O Lord – I have promised to obey Your words, I have sought your face with all my heart; be gracious to me according to Your word” (emphasis added).

The Hebrew letter for these eight verses (vv57-64) is chet, whose pictographic meaning is a fence or a separate inner room, and the verses are about God's word and His grace. They represent a fence to keep us safe within and keep our enemies out. What better portion could we have than our loving Heavenly Father?

What can we give?

The question we may ask in response is: which piece of the pie should we give to Him to express our thanks? In ancient Israel, the priests always gave God the best bit of the offering. Did you have (like I did at home) the plan ‘You cut, I'll choose!’ - to guarantee an exact 50:50 split? (or I got the bigger piece!)

I was at a meeting last year where we were given little encouragements. Mine said 'You have a generous spirit'. I thought, Hmm, I like that, but I'd like to give more.³ What does our Father want us to give? Even in a bleak mid-winter, the Christmas carol has the right answer: What I can, I give Him - give my heart.

Author: Greg Stevenson

References

1 James Banks, Daily Bread.

2 The Lord is my Shepherd, I shall not be in want (Ps 23:1).

3 Then the people rejoiced...because with perfect heart they offered willingly to the Lord (1 Chron 29:9).

A catalogue of betrayal in British foreign (and domestic) affairs.

Alarming reports are circulating that the British Foreign Office is behind a plot to ‘re-educate’ the Church with teaching that suits the LGBT+ agenda.

And most significantly, this coincides with a shocking rise of sexual assaults by children on other children as encouragement of promiscuity, aided and abetted by an Education Secretary determined to push the LGBT agenda, robs a new generation of its youth.¹

‘Re-education’, a policy apparently adopted both by the Foreign Office and Education Department, was the sinister tactic used for the promotion of Communism by the notorious Khmer Rouge as they went about their killing spree in Cambodia in the 1970s. It also bears the hallmark of China’s so-called Cultural Revolution of that period.

But in both cases, far from carrying out the Marxist aim of destroying the Church, they only succeeded in making it stronger. Today’s China boasts an estimated 100 million Christians, underpinning that vast country’s new prosperity, while Cambodian believers are also flourishing despite the brutal massacres of a generation ago.

Forcing Theology to Fit the LGBT Agenda

And now a Foreign Office ‘think tank’ made up of specially selected advisors, is suggesting that sacred texts be ‘reinterpreted’ in order to conform to the sexual revolution, the ‘re-definition’ of marriage and the celebration of homosexual lifestyles.²

A report produced by FO agency Wilton Park argues that this ‘theology’ should be required teaching in all churches. Wilton Park’s Advisory Council is chosen by the Foreign Secretary himself (currently Boris Johnson) from leading experts and academics. And its findings help determine Foreign Office policy around the globe.

A Foreign Office ‘think tank’ is suggesting that sacred texts be ‘reinterpreted’ to conform to the sexual revolution.

Calling for an inquiry, Christian charity Barnabas Fund has expressed serious concern at the implications for the future freedom of religion of the Foreign Office’s involvement in pushing this ideological agenda.³

Wilton Park, Foreign Office 'think tank'. See Photo Credits.Entitled Opportunities and challenges: the intersection of faith and human rights of LGBTI+ persons, the report is clearly about promoting LGBT while at the same time isolating those holding to traditional biblical teaching.

According to Heart newspaper, which circulates widely among churches in the South of England, mystery remains over what Mr Johnson knows of the report and how far he intends to implement its findings. Over 26,000 have signed a petition launched by Christian campaign group Voice for Justice UK, which was delivered to the Foreign Office on 21 September. But Rev Lynda Rose of VFJUK is quoted as saying there has been a “resounding silence” from Mr Johnson’s office.

Appeasement Never Works

In a desperate bid to appease the strident gay sex lobby, these so-called ‘thinkers’ are willing to pervert the truths of the word of God, hitherto unchanged for millennia. Prime Minister Theresa May, a vicar’s daughter, doesn’t need persuading, however, proclaiming same-sex marriage as one of her party’s proudest achievements while attacking traditional marriage supporters as “lacking compassion”.⁴

Appeasing the gay sex lobby by all major parties has led to the appointment of lesbians to leading positions in Government, most notably Education Secretary Justine Greening, which has serious implications for the welfare of our children.

Tragically, appeasement has marked a succession of British Government initiatives over the years which has in turn led to disaster and brought great shame on our nation.

Neville Chamberlain tried it with Hitler in an effort to win ‘peace in our time’ but instead helped spark off a war in which 50 million people perished, including six million Jews, many of whom could have been saved if we had acted sooner to rescue them from the death camps.

Tragically, appeasement has marked a succession of British Government initiatives over the years, leading to disaster and bringing great shame on our nation.

But the modern State of Israel rose from the ashes of the Holocaust even without our help – despite having promised to do all we could to facilitate their return to the Holy Land through the Balfour Declaration - issued 100 years ago next month. We reneged on our pledge in order to appease the Arabs who had no claim to the Land and were not even looking after it until the Jews began returning in significant numbers.

Riots and massacres followed as Arabs determined to prevent the re-establishment of a Jewish national presence in their midst. Firm leadership from Britain in backing Jewish aspirations was needed (they ruled the region at the time), but appeasement signalled weakness on our part which has been constantly exploited ever since by those who wish to stir up trouble in the Middle East.

The current crisis is, in part, a legacy of our lack of godly leadership in failing to do the right thing. We even sat on the fence when the United Nations voted to recognise the re-born Jewish state 70 years ago next month shortly after the disgraceful act of turning back Holocaust survivors seeking refuge there.

Britain’s Shameful History

This was followed, soon afterwards, by the shameful episode involving the British protectorate of Bechuanaland (now Botswana) in southern Africa. When the Tswana people’s heir-apparent Seretse Khama fell in love with Ruth Williams, a white Englishwoman, the Foreign Office did all they could to derail the marriage.

Why? Because they wanted to appease the South African government of DF Malan, which was in the process of building the apartheid structure separating the races by law. Inter-marriage involving the leader of a neighbouring state was hugely embarrassing, and our Government – both Labour and Conservative – were more interested in the maintenance of economic and other ties with apartheid South Africa than with doing the right thing.

The current crisis in the Middle East is, in part, a legacy of our lack of godly leadership in failing to do the right thing.

It all worked out in the end, but not before Seretse was forcibly exiled and thus separated from his young wife and new baby in a most undignifying manner for the son of a king. It was under (Sir) Seretse’s leadership, however, that Botswana emerged as a newly independent nation in 1966. It has flourished ever since as a beacon of light among African nations, with the discovery of diamonds certainly adding a sparkle to the scene.

The story of Seretse and Ruth is beautifully told in the movie United Kingdom, starring David Oyelowo and Rosamund Pike and filmed on location in Botswana. An absorbing, sensitive and wonderfully romantic tale set against an intriguing political background, it is described as “the true story of a love that shook an empire”.

The Only Voice of Reason

If only our Foreign Office (and Government as a whole) would re-tune its spiritual antennae to the voice of reason and wisdom through which God has spoken down the ages! Otherwise we will only repeat embarrassing mistakes of the past.

The Old Testament says: “The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction” (Prov 1:7). And the New Testament adds: “For the foolishness of God is wiser than human wisdom…” (1 Cor 1:25a).

In the context of current Tory infighting, Proverbs 28.2 puts it well: “When a country is rebellious, it has many rulers, but a man of understanding and knowledge maintains order.”

One hundred years ago David Lloyd George’s War Cabinet was mostly made up of evangelical Christians who believed the Bible. That’s why they agreed to the Balfour Declaration – because they saw clearly that the word of God spoke of the Jews being restored to their ancient land from the far corners of the earth, and that as far as Gentile believers were concerned, the right thing to do was to help them get there.

Now it seems that the Cabinet is mostly made up of those who seek to tamper with the scriptures – and this is a very dangerous exercise. For the Bible ends with dire warnings of judgment from Jesus against anyone who either adds to or takes away from his words – specifically in the Book of Revelation pertaining to the period leading up to his return (Rev 22:18f).

Seeking to tamper with the scriptures is a very dangerous exercise.

Standing Up for Truth

But I conclude on a more positive note from a prominent member of today’s Cabinet, who has stood up foursquare for the Jews just as his colleagues did 100 years ago.

Speaking at a Conservative Friends of Israel event in Manchester, Environment Secretary Michael Gove said there was no difference between anti-Zionism and anti-Semitism.

And referring to the Balfour Declaration centenary, he said: “At a time when people are casual, cruel and callous towards the fate of the Jewish people, it is time for all of us to say that over the last 100 years, if we have learned anything, it is that when there is prejudice and hatred directed towards the Jewish people, darker times will follow. And it is our moral duty to say that what begins with the Jews never ends with the Jews. We stand with Israel. We stand with the Jewish community.”⁵

Taking the Bible at its word is the only way to find that elusive peace, prosperity and social cohesion for which most of us long.

Notes

1 According to police figures seen by BBC Panorama, reported cases are only the “tip of the iceberg”. The number of reported sexual offences by under-18s against other under-18s in England and Wales rose by 71% from 4,603 in 2013/14 to 7,866 in 2016/17. Simon Bailey, the national police chief lead for child protection, said: “We are dealing unequivocally with the tip of the iceberg...we are seeing an increasing number of reports, we are seeing significant examples of harmful sexual behaviour and the lives of young people blighted and traumatically affected by sexual abuse.” The Department for Education responded: “Sexual assault is a crime and any allegation should be reported to the police. Schools should be safe places and they have a duty to protect all pupils and listen to any concerns.” BBC News, 9 October 2017.

2 Heart newspaper, October/November 2017 – see also www.heartpublications.co.uk.

3 See the Barnabas Fund’s official analysis: ‘Christianophobia and state sponsored advocacy of the imposition of LGBTI ideology on evangelical Christians in the Global South’. Published July 2017.

4 The Christian Institute. PM smears traditional marriage supporters as she celebrates redefinition. 5 October 2017. Mrs May was addressing the Conservative Party Conference in Manchester.

5 Jerusalem News Network, 9 October 2017, quoting Algemeiner.

Continuing our series on the spiritual ‘manifestations’ of 1 Corinthians 12.

This article is part of a series. Click here to access the archive.

“Anyone who speaks in a tongue does not speak to men but to God” (1 Corinthians 14:2)

“Now to each one the manifestation of the Spirit is given for the common good… to another speaking in different kinds of tongues, and to still another the interpretation of tongues” (1 Corinthians 12:7-10)

Speaking in tongues is recorded in the New Testament as occurring at the coming of the Holy Spirit at Pentecost (Acts 2:1-4) and on two other occasions (Acts 10:44-46 and Acts 19:1-6) as the early Church grew, but it is also listed as a spiritual manifestation by Paul in 1 Corinthians 12. It not only was misunderstood by believers in the early Church but also has created division in the Church down through the ages.

In 1 Corinthians 12, Paul does list an accompanying gift of ‘interpretation of tongues’ to go alongside, so that others who hear the manifestation of tongues can also be blessed – that is, they are both intended to be for the common good. But even the understanding of this has led to some confusion.

What is Speaking in Tongues?

The word glossa (Greek for language or tongue) appears in the Greek New Testament more than 50 times, most of which refer to known languages. It is also used when referring to the flames of fire shaped like ‘tongues’ (glossa) which appeared over the believers at Pentecost (Acts 2:3) and at least once in a metaphorical sense when referring to speech, “my tongue (glossa, speech) was glad (joyous)” (Acts 2:26).

In academia, the term ‘glossolalia’¹ is used to identify the phenomenon of speaking in an unknown language, or with language-like sounds, and is made up of the Greek glossa and lalia (speech). Often this is used in reference to the pagan practice of ‘ecstatic utterances’ - unintelligible, language-like sounds given while in a state of ecstasy.²

There is an incident in 1 Samuel 10:5-11 which many biblical scholars believe to be an early example of glossolalia being used in worship. Before he became king, Saul met a procession of prophets playing a variety of musical instruments and “prophesying”. We don’t know exactly what was happening but some think it is reasonable to interpret this as an example of ecstatic praise and worship.

The gift of tongues was misunderstood by early believers and has created division in the Church down through the ages.

Ecstasy is observed in many pagan religions around the world, in which it involves the generation of mystical insights by holy men, often by entering a trance. It is an ancient practice found among the shamans in the Sudan, the Shango cult of the West Coast of Africa, the Zor cult of Ethiopia, the Voodoo cult in Haiti and the Aborigines of South America and Australia. Some care should be taken in creating a distinction between pagan ecstatic utterances emanating from a trance and the biblical gift of speaking in tongues.

To be more specific, ‘xenoglossia’ (or ‘xenolalia’) is the ability to speak spontaneously and fluently in a language the speaker has never learned, but is nevertheless a known language. This interpretation is taken from Acts 2:8 when believers were enabled to speak in the languages of the many other nationalities present in Jerusalem at the time of Pentecost. They “were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them…a crowd came together in bewilderment, because each one heard their own language being spoken.”

Just Earthly Languages?

Many Christians who speak in tongues today believe that they are speaking a language that is not similar to any known earthly tongue but rather is a heavenly tongue. The usefulness of tongues as a personal prayer language is when we run out of human words to express our thoughts to God. This is what Paul refers to when he says “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans” (Rom 8:26). It may sound like gibberish to unbelievers, but God understands what we are trying to express.

The practice of speaking in tongues was heard frequently in the church at Corinth in the 1^st Century AD but has been experienced rarely down the ages, until the 19^th Century when it was accepted by The Church of Jesus Christ of Latter-day Saints (Mormonism) and then by Pentecostals in the early 20^th Century, followed by Charismatics as the century progressed, since when it is being much more widespread amongst Christians.

The usefulness of tongues as a personal prayer language is when we run out of human words to express our thoughts to God.

TO God – Not FROM God

It is important to understand that neither of these two manifestations, speaking in tongues and their interpretation, are God speaking to us, and so should not be confused with prophetic words. Speaking in tongues is a praise and prayer language addressed to God: “Anyone who speaks in a tongue does not speak to men but to God” (1 Cor 14:2).

This is the one manifestation of the Holy Spirit which involves us speaking to God, rather than God speaking to us. It enables us to praise God more than we can do in the flesh – it enables us to “utter mysteries by the Spirit” (1 Cor 14:2), which are not understood by others unless they are interpreted by those who are enabled by the Spirit to do so.

Private or Public? Both!

Speaking in tongues can be very uplifting, especially when used in private devotions, as believers can speak as often as they wish and are free to choose whether they will pray or praise with their minds or with their spirits, i.e. in tongues: “I will pray with my spirit, but I will also pray with my understanding” (1 Cor 14:15). This verse goes on: “I will sing with my spirit, but I will also sing with my understanding”. Singing in tongues is often very moving, adding greatly to any corporate act of worship as it becomes a shared experience.

In a public meeting Paul reminds us that this worship needs to be orderly, "For God is not a God of disorder but of peace" (verse 33). He recommends that only a few should share their worship in tongues at any one time and, in order that others can be edified and be able to say ‘Amen’ to these prayers to God, they should be interpreted or translated.

This is the one manifestation of the Holy Spirit which involves us speaking to God, rather than God speaking to us.

Worshippers should have control over how and when they speak in tongues as although it is a manifestation given as and when the Spirit wills, it is a phenomenon in which believers speak with God, without losing their own self-control and personhood.

Interpretation

The manifestation of interpretation of tongues is given so that the Body of Christ may not remain perplexed and unedified, but may be built up. A translation will enable the congregation to get the gist of what was expressed in the tongue, so that they too can share in the prayer or praise - without this it will be impossible to add a meaningful 'Amen!' (1 Cor 14:16). Neither tongues nor interpretation should ever disrupt a service, but should contribute to it.

Paul reminds the believers that “If the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind?” (1 Cor 14:23). So interpretation is necessary when others are present. However, like tongues the interpretation will always be TO God – and never a message from him. It will enable all to praise God with their minds, which will enrich their own worship in the future.

Misuse – Ancient and Modern Errors

It is obvious from the letters that Paul wrote to the early churches, especially to those in Corinth (e.g. 1 Cor 11-14) that errors were coming into the Church on this subject and that it was causing division. Paul’s responsive teaching can help us from going astray.

James also reminds us of the danger of the physical organ the tongue, if uncontrolled:

…the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.

All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. (James 3:5-10)

Paul also reminds us that none of the gifts or manifestations are of any value unless they are manifested with love (1 Cor 13:1) – in fact, without love “I am only a resounding gong or a clanging cymbal”.

Speaking in tongues enables us to praise God more than we can do in the flesh – it enables us to “utter mysteries by the Spirit” (1 Cor 14:2).

False Teaching

In the early days of Pentecostalism, in the 1920s, a tradition developed that tongues should be followed by a 'message' which was regarded as the interpretation. This was carried over into the charismatic movement of the 1960s and sometimes resulted in words purporting to be ‘prophecy’ being accepted without being either tested for their origin or weighed, with unfortunate results. This was directly against Paul’s teaching that “anyone who speaks in a tongue does not speak to men but to God” (1 Cor 14:2) and his instruction that all prophecy must be weighed (1 Thess 5:21).

God does not need to disguise his words to us in a strange language. He can and does communicate directly with believers in words that all can understand. Tongues can help in expressing our innermost thoughts and praise to God, when we simply do not have words to express what is in our hearts.

As tongues is a manifestation, given as the Spirit wills, and not a permanent gift, many churches today allow it but do not encourage it in public worship. Cessationists, on the other hand, believe that all the gifts and manifestations were restricted to the New Testament period only.

Does Speaking in Tongues Come with Baptism?

Paul indicated that new believers would receive the Holy Spirit when they first believed (Acts 19:2). New Testament teaching is that whoever believes, repents and is baptised will receive the gift of the Holy Spirit. Repentance and conversion are essential pre-requisites for this.

However, the ability to speak in tongues, though given by the Spirit, is not an essential sign of receiving the Spirit. Though this is often taught in Pentecostal churches, it cannot be supported from the New Testament.

In the biblical record of the early Church, tongue-speaking was not seen as a common every-day occurrence, but rather a miraculous sign for special occasions (as at Pentecost) as the apostles preached the Gospel and the Church extended. Paul’s teaching was that the gift of tongues is not important for salvation although it can have some importance for edifying the individual and the Church. But even in this role he said that prophesying is much more important: “He who speaks in a tongue edifies himself, but he who prophesies edifies the church” (1 Cor 14:4).

The ability to speak in tongues, though given by the Spirit, is not an essential sign of receiving the Spirit – neither is it a permanent gift, but a manifestation, given as the Spirit wills.

It would appear that Paul’s practice was to use tongues privately in his personal intercessions, but not in the assembly of believers (the church). He says, “I thank God that I speak in tongues more than all of you. But in the church, I would rather speak five intelligible words to instruct others than 10,000 words in a tongue” (1 Cor 14:18-19).

Mark’s version of the Great Commission (Mark 16:15-18) lists the signs that will accompany the baptism of those who believe, many of which are other gifts of the Holy Spirit that might enable witnessing to be more effective. Next week we will move on to looking at the last three of the manifestations from 1 Corinthians 12, focusing especially on how they are given for the common good.

References

1 'Glossology' is that department of Anthropology which has to do with the study and classification of languages and dialects.

2 Unlike the biblical gift of tongues, some research conducted by the Lutheran Medical Centre has demonstrated that glossolalia can be learned by following simple instructions or by imitating a semblance of words said by others. See Got Questions' page on glossolalia, here.

Paul Luckraft reviews ‘Martin Luther, Catholic Dissident’ by Peter Stanford (Hodder, 2017).

In the year when the 500^th anniversary of the start of the Reformation is a major event, it was inevitable that new books on Martin Luther would be produced. Here is a very readable and substantial paperback at a reasonable price that is well worth investigating.

Written by a ‘Cradle Catholic’

The book is well-structured in three sections as we take the journey through Luther’s life and world. All the main events are discussed with a well-informed eye for detail, although at times there might be too much history for some.

The author describes himself as a ‘cradle Catholic’ - born into the faith and influenced by his early upbringing. He confesses that he is “sufficiently Catholic still to resort, when things around me are going awry, to my own prayers of supplication via the saints of my childhood…” (p2).

His introduction tells of a personal trip to Wittenberg made last year. This opening is entertaining but perhaps rather too lengthy, giving the early impression that the book is more about the author than his subject. However, this is soon forgotten as the author settles to his main task.

At times his approach is that of the sceptic: did this really happen? Did Luther really say this? Nevertheless, it is well within the author’s remit, writing as an historical biographer, to try to separate legend from recorded facts and this should not be seen as off-putting, either to the student of history or to the general reader.

Stanford clearly has an admiration for his subject.

A Valuable Contribution

Stanford clearly has an admiration for his subject, and Luther comes out of his analysis as a very real figure whose life occupied and influenced a key period in the religious history of Europe. Anyone whose knowledge of Luther and his times is sketchy and underdeveloped will certainly gain a much better understanding of this complex character with all his doubts and determination. The book illuminates this courageous Catholic dissident whose protests went far further than he probably ever envisaged.

The book concludes with several pages of endnotes and a full index, and can be thoroughly recommended as making a valuable contribution to a highly significant anniversary.

Martin Luther, Catholic Dissident (424 pages) is available from most major book retailers. RRP £10.99.

Ian Farley reviews ‘The Nation's Gospel: Spreading the Christian Faith in Britain Since the Reformation: Volume 1’ by Jeremy Thomas (Wilberforce Publications, 2017).

The Nation's Gospel, according to the publishers, is “a living history, telling the stories of the Christian faith of past generations and its outworking in society”.¹

There are two important points to note about this book: first, it is the opening volume of a four-volume series. Second, the author is a lawyer.

This volume covers 300 years (1516-1791 - from ‘Reformation to Revolution’), whereas Volume 2 covers 100 years (1791-1900) and Volumes 3 and 4 each cover only 50 years (1900-1945 and 1945-2015, respectively).

These are significant differences, especially considering Volume 1 deals with such enormous topics as the English Reformation, the Civil War era and the 18^th Century revival. On each of these topics you could, of course, read multiple books. Inevitably this means the book is very brief on many issues - and yet remains quite dense, given its scope.

So, for those who know anything in reasonable detail about these 300 years, there will be little to learn, but for those readers who know less about Britain’s religious history (mainly England’s, but with small excursions into Scotland’s and Wales’), here is a one-volume whizz through the main points.

What Makes the Gospel Spread?

The subtitle of the book is ‘Spreading the Christian faith in Britain since the Reformation’. With this focus, Thomas goes beyond a simple description of what has happened in Britain’s Gospel history, to ask the intriguing question of what makes the Gospel spread successfully.

It is this that makes the book worthwhile (and hopefully will make the subsequent volumes worth perusing, especially the 20^th Century ones).

Thomas asks the intriguing question of what makes the Gospel spread successfully.

In the vast scope of this first volume, Thomas focuses on just a few individuals at a little more length than others, as he explores this key question. He picks Catherine Parr (perhaps surprisingly) for the Reformation period, Richard Baxter for the Civil War, and George Whitefield for the 18^th Century (with a special sub-section on Selina, Countess of Huntingdon).

He ultimately concludes that it is the doctrine of the Great Commission that matters most. In other words, in the midst of sermons, catechisms and good works, the Gospel spreads when simple personal faith in the substitutionary death of Jesus is proclaimed as the need of man (the main villain in Britain’s history, therefore, has been the teaching of baptismal re-generation, particularly by the Established Church. We presume that the next volume will have much to say about the Gorham controversy).

Legal Tone

Without resorting to a Dickensian Jarndyce and Jarndyce caricature, the fact remains that Jeremy Thomas has spent his life in legal matters, working as a corporate lawyer in the City.

As a result, his writing is laid out rather like a legal report. Every paragraph is numbered in bold type – 14.14, 14.15, 14.16 and so on – which makes the book rather staccato in style, with a lack of flow and continuity. For academics this might be helpful, and for some this will make the reading simpler and clearer – but for others it will be very dry.

Nevertheless, this remains a useful overview of a topic in which every British Christian should rightly take an interest and desire some sense of ownership – especially those who are concerned about the loss (and possible recovery) of this heritage today.

The Nation’s Gospel: Volume 1 (393 pages) is available here for £14.

References

1 Christian Concern News Release, 28 June 2017.

When on a cycle ride recently in the late afternoon sunshine, I was delighted by a wonderful autumnal aroma of wood smoke. A mist was settling in the valley, leaves on the trees were starting to display beautiful reds and yellows and through this vision, the silhouette of a church tower in the next town created within me thoughts of chestnuts roasting on a fire and the joys that come with winter.

And then another thought popped into my head - different season, but the same principle. When His disciples asked what the signs will be of His coming and the end of this age, Jesus taught them:

Now let the fig tree teach you its lesson: when its branches begin to sprout and leaves appear, you know that summer is approaching. In the same way, when you see all these things, you are to know that the time is near, right at the door. (Matthew 24:32-33)

Staying Alert

So, following the principles of this lesson, I need to be watching for the signs Jesus gave in chapter 24, in order to understand when “the branches begin to sprout”, so I can get ready for the approaching summer. Or, in my own autumnal picture, having seen the start of autumn I know I need to prepare for winter.

Paul gave a similar lesson in 1 Thessalonians 5:3-6:

When people are saying ‘Everything is so peaceful and secure,’ then destruction will come upon them, the way labour pains come upon a pregnant woman…But you brothers, are not in the dark, so that the Day should take you by surprise like a thief…so let’s not be asleep, like the rest are; on the contrary, let us stay alert and sober.

None of us know the day when summer, winter or a pregnant woman’s labour pains will start, but we all understand the signs when these are drawing close and the wise ones among us start to get ready in good time. Now, I believe that the miraculous re-birth of Israel back in 1948 was such a sign. We need to be watchful and ready for the last prophecies of this age to unfold, culminating in the return of Jesus. On a national scale I believe God is giving us warnings of coming judgment upon our land.

Riding the Wave

I remember another analogy along similar lines: surfers have to always be watching for the wave. If they see and time it right, they then ride the wave - with all the exhilaration it brings. If they get distracted and don’t see the wave, they get embarrassingly dunked! Jesus also says in Matthew 24:43:

…had the owner of the house known when the thief was coming, he would have stayed awake and not allowed his house to be broken into. Therefore you too must always be ready, for the Son of Man will come when you are not expecting him.

Author: John Quinlan