Paul Luckraft interviews Manoj Raithatha, co-founder and owner of Instant Apostle, a publishing house with a difference.

It is always interesting and inspiring to learn how God births a new work, especially when under unusual circumstances within a familiar field - in this case the world of publishing.

Instant Apostle is relatively new to the Christian book market but is already making a significant impression. Talking to Manoj gave me a real sense of its purpose and potential.

Initial Vision

Manoj's early career was in the property business but when converted from a Hindu background in 2008, he began to question what it really meant to be a Christian in business. How could he make a real difference for the Kingdom? Was it just about making money or was it possible to create something that promotes the values of God's Kingdom in the world?

The initial vision for Instant Apostle came from elsewhere. Bridget Adams was a Church of England priest with a difference - her parish was the business world. With a background in science research, a strong entrepreneurial spirit and a heart for Christians in business, she was instrumental in hearing from God that a new publishing house could serve His needs well in the current spiritual climate in this country.

She shared this vision with Manoj who was initially reluctant and declined any personal involvement. Or at least, that was his position until one decisive day when, simply sitting in a café with Bridget and not even discussing the venture, God intervened. Manoj describes it as a "clear moment from God when the Spirit hit and said, Do it!" From then on he knew – it was time to get to work!

Instant Apostle is relatively new to the Christian book market but is already making a significant impression.

Reliance on PrayerManoj's autobiography, published 2015.

From that point it was only a few short months before Instant Apostle was launched in April 2012. But how to get manuscripts to turn into books?

Prayer has proved to be the key; indeed, it was an important component from the beginning when the name Instant Apostle was given to Bridget in prayer. The first manuscripts simply arrived, there was no need to go searching for them. Since then, whenever the next publishing deadline approaches, Manoj simply prays and God provides. Three times a year, five new titles are required, and so far there has never been a shortfall. God is looking after this business!

Finance has also never been a problem. Starting with just £5,000 as seed money to set up the business, it has since been self-supporting simply through selling books (mainly via Amazon, Eden and Christian bookshops). Instant Apostle is also a publishing partner of Lion Hudson.

Whenever the next publishing deadline approaches, Manoj simply prays and God provides.

Instant Apostle is always looking for new writers, especially those who are passionate about addressing diverse social issues from a Kingdom perspective. A further aim is to publish titles that can also cross over into the secular marketplace. Books that can speak into 'the now' are particularly welcome, prophetic voices that will change the way readers understand God's Kingdom and see the world. If you have a book in you, then here is one channel to explore – not all manuscripts are accepted, of course; quality is important!

Here is a pioneer publishing house that the originator Bridget Adams described as "a download from God". Sadly, since its launch Bridget went to be with the Lord, but as part of her legacy, Instant Apostle lives on and, though it is likely to remain small within the publishing world as a whole, its future influence seems assured.

Find out more about Instant Apostle on their website, instantapostle.com. Read more about Manoj's conversion experience in his autobiography Filthy Rich (2015, Monarch Books, available on Amazon), which also shares about the Instant Apostle venture.

We reviewed one of Instant Apostle's books, The Returning King by Claire Lambert, earlier this year.

Clifford Hill discusses the demise of secular humanism – and the power of prayer to change a nation.

Discerning Christians began to see a turning tide in Britain more than two years ago when the Scottish Referendum upheld the unity of the United Kingdom. The result was seen as the outcome of a huge wave of prayer that had swept the UK in the lead up to the vote.

That movement to prayer increased throughout the stormy months of divisive argument that preceded the EU Referendum on 25 June this year, which marked a fundamental change in the history of Britain that has reverberated around the world and has even been influential in the election of an American President.

The Beginning of the End for Secular Humanism?

Both Brexit and the Trump election have been highly divisive in the UK and the USA, but both are profoundly world-shaking events in which discerning Christians can see the guiding hand of God.

Already in Britain we are beginning to see the fruit of the Brexit vote in turning the tide against the demonic campaign of the secular humanist liberal elite, who have driven the country to the very edge of moral and spiritual bankruptcy during the past 40 years (since we joined the EU) climaxing in the parliamentary vote to re-define marriage, which is part of God's act of Creation.

Both Brexit and the Trump election, though highly divisive, are events in which discerning Christians can see the guiding hand of God.

PM Defends Christian Rights

That vote sealed the fate of Prime Minister David Cameron and his Government and paved the way for a new Prime Minister who is prepared to stand up in Parliament and declare her Christian faith. On Wednesday of this week she said,

...we are now into the season of Advent, and we have a very strong tradition in this country of religious tolerance and freedom of speech and our Christian heritage is something we can all be proud of.¹

She said:

I'm sure we would all want to ensure that people at work do feel able to speak about their faith, and also feel able to speak quite freely about Christmas.²

Theresa May's statement was in response to a question from Fiona Bruce MP, who reported to the House that many Christians are worried and fearful of speaking about their faith. She referred to a report from the Lawyers' Christian Fellowship, which confirms that the "legal rights of freedom of religion and freedom of speech to speak about one's faith responsibly, respectfully and without fear, are as strong today as ever".³

A major report is also forthcoming from the Equalities watchdog criticising employers who intimidate Christians who dare to make a stand for their faith. This is a major turnaround for the Equalities and Human Rights Commission, which has traditionally upheld LGBT rights and discriminated against Christians.

The Commission report, due to be published in full next week, criticises organisations that have been dumbing down Christmas by using secular phrases such as 'Seasons Greetings' and 'Winterval'. It also highlights employers who have victimised Christians, such as British Airways, who suspended an employee for refusing to remove a tiny cross she was wearing.⁴

From School to the Workplace

In yet another sign of the turning tide against anti-Christian secular humanism, it was reported this week that a Christian Teaching Assistant, suspended for answering a question from a pupil about her faith and stating that she believed marriage was only between a man and a woman, had been re-instated and the school had apologised to her.⁵

Other schools have stopped producing nativity plays in case they upset their Muslim pupils – disregarding our centuries of Christian heritage.

A major report is also forthcoming from the Equalities watchdog criticising employers who intimidate Christians who dare to make a stand for their faith.

The Prime Minister's statement in the run-up to Christmas is timely, when many organisations and workplaces organise carol concerts. It is particularly important that Christians should feel free to speak openly about their faith on these occasions, which draw many people who have little or no knowledge of Christianity. The report from the Lawyers' Christian Fellowship (LCF) encourages Christians to share their faith at every opportunity – "in the workplace or at the bus stop".

Pressure for Change

The two reports, from the LCF and the Equalities Commission, reinforced by the PM's statement, reflect a sociological turning of the tide in Britain. There is widespread disillusionment and discontent with the general trends in the life of the nation. This fuels anti-establishment ideologies – a rejection of mainstream politics and a movement towards the far right or far left extremes of the political spectrum – towards anyone who will offer an alternative to the present holders of power.

People don't necessarily know what they're looking for; but they're looking for 'change' – something different from the present status quo that has led to increasing social, economic and cultural oppression. This atmosphere of discontent has been particularly palpable since the banking crisis of 2008 and the ensuing package of austerity measures that politicians have levied on various unsuspecting sectors of public life. There has been national outcry at the injustice of ordinary people having to pay the price for the reckless gambling of a small number of greedy bankers, who created economic chaos in a bid to secure their own fortunes.

The Brexit vote in Britain was heavily influenced by this discontent and so too was the election of Donald Trump in the USA. The same spirit of discontent is spreading right across Europe and will manifest itself in national elections across the EU, many of which are forthcoming in the next couple of years.

People are disillusioned with the secular humanist status quo in Britain - there is great opportunity here for Christians.

Is Samson's Hair Still Growing?

This social turning of the tide has spiritual implications that Christians need to note. Christians, of course, are part of the general population and are also influenced by social pressures. Many have been sensing the changes in society for a long time and have increasingly turned to prayer and studying the word of God to try to understand what's going on in the world around us.

As far back as September 2004 I said in Prophecy Today (the printed magazine) that there were signs in the churches that "Samson's hair was growing" – that spiritual strength was increasing as increasing numbers of Christians were gathering in small house groups for prayer.

Discerning Christians could see this as the beginning of a momentous change in the spiritual life of the Western nations. I said then that when the tide turns, it happens far out in the main, long before the waves begin to run up the beach where everyone can see the incoming tide. Praying Christians today can see the signs and recognise the new opportunities for sharing their faith in an age of disillusionment with the secular humanist policies that have been driving Western nations for the past 40 years.

Let's Take the Opportunity!

We do not yet know whether this turning of the tide will result in widespread revival of the Christian faith or whether it is simply a short 'window of opportunity'. But clearly the opportunity is there to be grasped. The Christmas Carol Love came down at Christmas expresses the heart of the unique opportunity being offered to Christians at this time of discontent. Now is the time to tell our friends and neighbours about why God sent Jesus – "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (John 3:16).

If Christians rightly use this Advent season and it is followed up in the New Year by a call to prayer, this window of opportunity could become a time when we see the advancement of the Kingdom of God on earth – and in our nation.

References

1 Watch the video of Theresa May's statement during Prime Minister's Questions (30 November 2016) by clicking here.

2 Ibid.

3 Ms Bruce's own words, Prime Ministers' Questions, 30 November 2016. In reference to the LCF/Evangelical Alliance report entitled Speak Up: The Law and Your Gospel Freedoms, published August 2016. Click here for information on how to obtain copies of the report, which is also available online.

4 Petre, J. Hallelujah! Equalities watchdog says persecution of Christians must end - and blasts Lord's Prayer film ban. Daily Mail, 26 November 2016.

5 School backs down after disciplining worker for Christian views. The Christian Institute, 1 December 2016.

David Forbes gives some historical background to the Book of Revelation, as we start a new series on the messages given to the churches in Asia.

In 81 AD, Domitian became Emperor of Rome and its dominions. During his reign he launched a particularly savage persecution of both Christians and Jews, the main reason for which was Caesar worship. Domitian was the first Roman Emperor, apart from the insane Caligula, to take his 'divinity' seriously, and demand Caesar worship. He insisted on always being addressed as Lord and God and carried out a campaign of bitter persecution against all those who would not worship him - the atheists, as he called them.

This is the historical background to the Book of Revelation. All over the Roman Empire men and women were required to acknowledge that the Emperor was Lord, or die - especially on the Lord's (or Lordy) Day (Rev 1:10), a special day in the year when every citizen was required to cast some incense on the altar fire in a local temple and repeat the words 'Caesar is Lord'.

What were Christians, for whom only Jesus is Lord, to do? They were relatively few in number and they had no influence or power to fight against the might of an Empire which no nation or people had been able to withstand. The choice was simple, Caesar or Christ, and as a result there were many Christian martyrs. Why were they under such tyranny? Why were they being left to suffer and die so cruelly? Where was God? Where was their promised salvation through Jesus the Messiah? How long, Sovereign Lord? they cried.

Emperor Domitian, who insisted upon Caesar worship. See Photo Credits.It was to bring hope and encouragement in these times of great trial and terror that the Book of the Revelation was written to the believers in the churches of the great Roman province of Asia.

Apocalyptic Writing

In order to understand further the message of the letters to the churches we need to appreciate their literary form. The Book of the Revelation is unique in the New Testament, in that it belongs to a type of Jewish literature called the apocalyptic writings. Indeed, the very first word of the letter is the Greek apokalupsis – 'the revelation' in English. Apocalyptic literature was one of the most common types of Jewish writing during the period between the Old and New Testaments.

After the return from exile in Babylon, the Jewish people soon became the subjects of Alexander the Great and his successors, during which time they were put under great pressure from Hellenism. Hellenism was the adopting of all things Greek - language, education, philosophy and culture – by the peoples who came under the rule of Alexander and his generals.

This was especially so when, during the reign of Antiochus IV Epiphanes (175-164 BC), every attempt was made to force Greek political and cultural institutions upon them and the observance of the Jewish religion became punishable by death. Many Jews at this time chose death rather than be false to the God of Abraham, Isaac and Jacob. Mass martyrdom became the order of the day.

It was to bring hope and encouragement in times of great trial and terror that the Book of the Revelation was written to the believers.

At that time, and then again during the period of Roman domination when the various revolts by the Jewish Zealots brought about the death of many, people began to question where God was and why he was not bringing about salvation for them. Had not God chosen them as his people? Had the prophets not promised that one day, God himself would come with a mighty intervention to deliver them from all their enemies and raise up his Messiah, who would inaugurate an everlasting kingdom of righteousness and peace? Where was the Day of the Lord?

It was to deal with these questions and to bring a ray of encouragement and hope into a difficult situation of pressure and confusion that apocalyptic writing came into being. It dealt with the sin of the present time, with the evils of tyranny, oppression and persecution, and with the great intervention of God when he would descend on to the stage of history and put everything right. He would bring to an end the world that they knew and bring in his golden age of blessing. The message of apocalyptic literature was that though things maybe bad and will probably get worse, don't weaken and give up - hang on, because everything will be all right in the end. God will vindicate his people and be victorious!

Differences Between Prophetic and Apocalyptic Literature

There are many examples of apocalyptic literature from the period between the two Testaments. Writings such as Enoch, The Assumption of Moses, The Ascension of Isaiah, The Apocalypse of Baruch and Fourth Ezra are just some. The Book of Daniel is considered by Jewish people to be an apocalyptic book, rather than a prophetic one. It is the only such kind of writing to be included in the canon of the Hebrew Bible, where it appears in the section called ketuvim, 'the writings', rather than in the section called nevi'im, 'the prophets'. There was considerable difference between what the Jewish people understood as prophecy, such as the messages given through Isaiah, Jeremiah, Amos and Zechariah for example, and what they understood as apocalyptic writing.

Dominated by successive cruel empires, the Jewish people were questioning where God was. Apocalyptic writing came into being to answer their questions.

The Hebrew prophets thought mainly in terms of this present world. Their message was often put in terms of the need for social, economic and political justice. They were concerned that men should hear the word of God and turn back to him in repentance. The prophets were concerned that people should learn to obey and serve him in this present world. It was here and now that God's will needed to be done and his purposes of peace and blessing be fulfilled.

The message of the apocalyptist was that the world was beyond saving and that it was dominated by evil. The only remedy was for God to destroy it and set up a new golden age in a new world. It was a written, rather than a spoken message; whereas the prophet spoke forth the word of God clearly and boldly so that all could understand, the apocalyptist always wrote his message down. It was usually in the language of dream and vision, and the actual words used were usually in coded form. The reason for this was doubtless that if the writings ever fell into the hands of the oppressing power, they would not be able to learn the message of the visions and therefore would be unprepared for what was coming.

Whereas everybody knew the identity of Israel's prophets, Jewish apocalyptic writing is pseudonymous - that is to say that it was written not under the author's name, but under the name of someone else. The Jewish writers opted to attribute their writings to the great and well-known men of the past, such as Moses or Isaiah, Enoch, Ezra or Baruch. It may be that they did this because they believed that they were not worthy to be read and thought that by attributing their writings to the great men of the past they were investing them with an authority that they themselves could never give.

Revelation: Provenance and Authorship

The Book of the Revelation is very much an apocalyptic writing. It has most of the hallmarks of apocalyptic literature. It is different, however, in that it is not pseudonymous and that it has a strong Messianic perspective. The Day of the Lord is none other than the great and glorious appearing of Jesus the Messiah, who has already once appeared as the Paschal lamb to take away the sin of the world and is now appearing for the second time to set up his earthly kingdom.

Revelation is very Hebraic, full of Old Testament allusion, pointing to many Jewish traditions and even quoting ideas from other Jewish apocalyptic writings. It includes around 500 allusions to the text of the Old Testament, particularly the books of Exodus, Isaiah, Jeremiah, Ezekiel, Zechariah and Daniel. So without a thorough knowledge of the Old Testament, and these books in particular, the original readers of John's Apocalypse would have struggled to understand the message.

The Hebrew prophets spoke and wrote mainly in terms of the present world - apocalyptic writers looked forward to the world to come.

Similarly, many of God's people today are confused and puzzled by this letter simply because of their lack of understanding of its Hebraic nature in biblical background and culture, as well as language. Although it was written in the common Greek language of the day, it is a kind of translation – Greek, full of Hebraic language idiom.

lndeed, because of the bad grammar and syntax (which probably makes it the worst Greek in the New Testament), many scholars have had difficulty accepting that it was written by the same man who penned a Gospel and three Epistles.

The author, John, tells us that he was given what he calls a prophecy by the Lord Jesus himself, on the island of Patmos, most probably in exile as a result of the Domitian persecution. Here is a further difference between this book and other Jewish apocalyptic literature, in that it is reflecting the fact that God has restored prophecy to his people, as a result of the coming of the Holy Spirit. The Lord Jesus knows what his people are suffering and he wants to tell them what must soon take place.

To the Churches in Asia...

The Revelation is presented overall in the form of a letter to seven churches in the province of Asia, who themselves are each given an individual message in letter form from the Lord. When we speak of Asia we are not, of course, referring to the continent of Asia that we know today, but the Roman province which we now know as Turkey. It comprised the western (Mediterranean) sea-coast of Asia Minor with Phrygia, Mysia, Caria and Lycia. Its administrative capitol and seat of the Roman governor was the great city of Pergamos (also called Pergamon or Pergamum, close to modern-day Bergama, Turkey).

The seven churches that are named; Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, are by no means the only churches that we know of in the Roman province of Asia. The Bible also tells us of churches in Colossae, Hierapolis, Troas and Miletus. From the letters of Bishop Ignatius of Antioch, we learn that there were also churches at Magnesia and Tralles. Why then should only seven be selected and why this particular selection?

Many scholars doubt that Revelation was penned by the same 'John' who penned a Gospel and three Epistles.

One reason may be that the particular churches chosen were situated on a kind of ring-road around the centre of the province. William Barclay says that they could be regarded as the centres of seven postal districts and that letters sent to these cities could easily then be circulated around the whole province. Undoubtedly the purpose of the letter was that it should be read in all the churches so that all believers might know the Lord's message. Even the individual letters to the seven churches were intended to be read by all.

The churches of Asia Minor, and indeed all the churches of the Roman world, were going through great trauma as a result of the Domitian persecution. However, it must have been of comfort to them to know that the Lord himself knew precisely what their problems were as well as the solution to them.

Next week, we will look at the message given to the church in Ephesus.

This article was first published in Prophecy Today, Vol 12 No 6, Nov/Dec 1996. Revised December 2016.

Click here for the other articles in this series.

In the Hebrew Bible (the Tanakh, what we call the 'Old' Testament), a concept of God as all-powerful, even war-like, is sometimes expressed as the idea of a God who created the heavens and the earth, but who is distant and severe. He chose a Gentile man (Abram) and through him formed a people (the Hebrews) to show the nations the righteous lifestyle that He desired for all people.

But while He demonstrates His almighty power to judge all the gods of Egypt (Ex 12:12), He also 'comes down' to redeem His children (Israel) from slavery, and dwells with them to form a relationship of trust and obedience as He leads them through many trials to the land He promised to give to them.

Later, this relationship is expressed not so much as the Lord who fights for Israel but as a shepherd who tends His sheep, and as a Father who relates to His children by covenant. Even as His people turn away in rebellion and idolatry, His nature is clearly expressed through much loving discipline in a more tender form. Moses tells the people: Is He not your Father? (Deut 32:6); and Malachi repeats this: Have we not all one Father? (Mal 2:10). God Himself proclaims: Israel is my first-born son (how precious is that? Ex 4:22); and to King David: I will be his Father, and he shall be My son (2 Sam 7:14). And through Jeremiah to His wayward children: I thought you would call Me Father, and not turn away (Jer 2:27).

Many times the God of Israel expresses His nature as a parent to His children, as through Isaiah: O Lord, You are our Father (Isa 63:16, 64:8); and though a mother may forget her baby, yet will I not forget you (Isa 49:15); and, of course, as a Father to His Son Jesus: This is My Son, whom I love (Matt 3:17). He is a covenant-keeping God.

God Feels Emotion, As We Do, Like a Father

Our Father God is not impassive, cold and distant. Unlike Mr Spock who rejects all passion and regards emotion as a weakness, our God has feelings, even expressed in human terms: zeal, longing, a quick readiness to forgive and restore (as in Jesus' parable of the prodigal son, perhaps better named ' the parable of the loving father'), tenderness, compassion, grief, hurt, frustration, forbearance, anger, mercy, and of course, an overt and outrageous love.

God's righteous anger at man's sin and rebellion is held in tension with His overwhelming love and mercy, and this is always that of a Father who wants the very best for His children. Isn't that what we strive for too in loving our own children? We have to show them both love and discipline, so they grow strong; and in the process we too sometimes get hurt. Jesus knew His Father's love, and Jesus' love for sinners and rebels originates from the heart of His Father.

Jewish sages have long wrestled to reconcile the desire of a loving Father to dwell with His children, and yet to discipline them in love and to judge sin, sometimes harshly but always with mercy, and they take a 'both-and' approach:

Mercy alone would be overwhelmed by sin -
Justice alone would require destruction of the world -
Only with both together will the earth endure.¹

Our Father's Plan of Salvation

The tension between justice that requires punishment for sin, and mercy that expresses the nature of a loving Father, finds perfect fulfilment and 'at-one-ment' through propitiation at the Cross of Jesus, even when it meant that His holy Father turned His face away as Jesus took upon Himself the sin of the world. For the punishment that brought us peace was laid upon Him.

Only a perfect man could die in our place to secure this peace. Our Father's heart must have broken then, for He and Jesus are one (John 10:30). But through Jesus' atoning death, God was in Christ reconciling the world to Himself (2 Cor 5:19). Such amazing love! This was the act of a Father through an obedient Son for all His children who would believe in the Messiah for salvation and eternal life (John 3:36).

Consider the Fatherhood of God. When His children Israel turned away, breaking the covenant He had made with them to follow other gods in rejection of the One who loved, supported, protected and provided for them, what did He do? Kick them out? Destroy them? No! He made another covenant with them, a new covenant, where He gave them a new heart and a new spirit, even put His Spirit in them, so they will all know Him (Jer 31:31; Ezek 36:25-38). And He offers that to us also, because of His Son's sacrifice. How like our Father God is that? A God of second chances.

This new covenant in the Blood of his only Son is the ultimate expression of His deep love for you and me - His desire to dwell in us - if we will receive it, and to adopt us as brethren with His Son Yeshua, our Saviour. This is the Father whom Jesus invites us to pray to, especially as a community of His believing children. That's a good place to say Todah rabbah, Avinu! Thank you so much, Our Father.

Two questions as a challenge from these thoughts:

• For fathers (and mothers): Is our love for all wayward and rebellious children like that of our heavenly Father, who longs for, forgives, welcomes and restores them when they turn back?
• And for children (sons and daughters): Can we grow in the depth of our Father's love to know that He longs to welcome us too when we turn back to Him? We all, like sheep, have gone astray, and each of us has turned to his own way. But Jesus died for us, that we might live in Him, and He in us. Our Father has predestined us to be adopted as His sons through Jesus. This is our Father God.

Notes

1 Gen. Rabbah 12:15

Author: Greg Stevenson

Paul Luckraft reviews 'Israel: A Sign and a Wonder' by Andrew Baguley (RoperPenberthy, 2015)

This is Baguley's second book, in which he moves on from considering the threat of Islam to the wonder of Israel, past, present and future. The author states his reason for writing this book (as well as the previous one) is that God spoke to him in 2014 and told him "to write both books as readers [primers] for the Church" (p20). He adds his personal concern is the lack of biblical knowledge and the apparent indifference of a large part of the Church to Israel, the Jews and God's love for this chosen nation.

Coverage of History

Although Israel: A Sign and a Wonder is twice the length of his first book, it is relatively compact and concise while providing a large amount of factual information. The initial chapters cover the birth and later re-birth of the nation, plus the three main covenants (Abrahamic, Mosaic, Davidic). His claim is that "Covenant theology is important to grasp as arguments over which are conditional or unconditional lead some Christians to the view that Israel has been replaced by the Church as 'the New Israel'" (p37-38).

The next chapter is a brief biblical history of Israel but although it contains some useful timelines the author admits it is "very difficult in a short summary such as this to include every point that scholars and theologians would regard as key points" (p45). In which case, why try?! But this is only a basic reader and the author is merely trying to point out God's patient preparation and protection of his people in readiness of greater things to come.

This is a relatively compact and concise book, while providing a large amount of factual information.

Tracking Recent Anti-Semitism

The next two chapters are equally brief accounts of the 'silent' period between the two Testaments and the time of Jesus. The latter includes outlines of the other religious groups operating then, together with the various Messianic beliefs and expectations.

These are followed by two chapters on Christian Zionism, anti-Semitism and Replacement Theology. Again, much better treatment can be found elsewhere, though he does provide some good contemporary evidence of the more recent outworkings of Replacement Theology - for instance the Church of Scotland's report The Inheritance of Abraham (2010) and the launch of the Kairos Britain Network of Churches at the Greenbelt Christian youth camp in 2014. New information of this kind is always a useful addition to what is already known.

Indeed it is in discussing recent issues and events that the strengths of this book are found, as the next chapter on the contemporary history of Israel demonstrates. The author helps us discern truths and realities from the myths and fabrications that have arisen concerning the Palestinians, the Occupied Territories and the various wars and intifadas.

The financial corruptions of the Palestinian Authority regarding foreign aid are spelled out, and we are shown how the UN Security Council is heavily biased against Israel, especially in its Resolutions which the author denounces as "part of an enormous propaganda machine created to convince naïve citizens around the world" (p92). The section on the EU and Israel is equally forthright and we are left in no doubt about Israel's current plight. He concludes that the "present history of Israel is...being shaped by the attitude and actions of the international community towards both it and the PA and the rise of Muslim extremism" (p97).

It is in its discussion of recent issues and events that the strength of this book is found.

Looking to the Future

The final chapters look ahead to the return of Jesus to the land of Israel with all that this entails for the Jewish people and Jerusalem. The author holds to a pre-tribulation rapture position, admitting "I think that the Bible is clear on this in both Old and New Testaments" (p63). He doesn't go much further than this -but then this is not his main point and those who disagree with him can still benefit from what he has to say. Whether or not the Church has already disappeared is secondary to his main points on the purpose of the return of Jesus regarding Israel, the Jewish people and their ultimate restoration.

Baguley has good sections on the centrality of Jerusalem in the future and the return of the Jews (aliyah) in recent times. He states that since the emergence of modern Israel "God has done many mighty miracles, not only in the lives of the people, but also in the land which has amazingly blossomed in the hands of the Jewish people" (p113). He points to the 150 Messianic congregations as a spiritual fulfilment, especially as these continue to grow and be added to regularly with the number of believers estimated to be 20,000-30,000.

Basic, But Heart-Warming

Overall, Baguley has achieved his aim of providing a basic reader. Most of the information may be found elsewhere, but as a primer for those needing an easy way in to these topics he has provided a useful resource. In his conclusion he admits the controversial aspects of some of the theology expressed in the book but his main purpose is that we should not be ignorant of Israel's place in God's affection and plan of salvation. His prayer is that "our hearts have been warmed by the knowledge of Israel's soon salvation" (p135). Amen to that!

Israel: A Sign and a Wonder (144 pages) is available from the publisher for £6.99 + P&P.

These first two words of The Lord's Prayer, as written in Matthew 6:9-11, evoke in me feelings so deep and strong that I find it hard to describe them. To be told that when I pray to God, I am praying to my father...

"Father" speaks to me of eternity. My own earthly parents were believers and I remember them with gratitude - warts and all! I realise that many of you haven't had this blessing of believing parents, but please accept these thoughts as they come through my own personal experiences. That my earthly father begat me, brought me up and set me on my feet for life can never be taken away...ever. Whenever I grieved him during my youth (and I certainly did), he remained my father.

I believe our Heavenly Father, by identifying us as his children, wants to have us know him better through our own earthly family experiences. As the tabernacle of the Torah is a shadow of the one in Heaven, so perhaps our earthly family experiences are to guide us to know better God's heart for us.

Who Our Father Is

While kayaking this week I asked two friends for their thoughts about the "Our Father" part of the Lord's Prayer. They went to Jesus' parable of Luke 15:11-32, commonly known as 'The Prodigal Son'. I often think of the story more as 'The Forgiving Father'. I see from this parable the picture of my Heavenly Father, who will not disown me when I turn back to him from foolish sinfulness - because we are family.

I myself am a father and recall two of my daughters once winning a race against some lads. The boys asked my girls how they did it. They simply answered "Our dad is Johnny Q!" as if this explained everything. Likewise, when asked how I get through difficult times, I am able to say that my Father is God Almighty, Lord of Angel Armies!

Being God's Children

In my Bible readings last week, I was struck afresh by Hebrews 12:5-13. Whilst it refers the readers back to a passage in Proverbs where an earthly father is giving guidance to his son, it also tells the readers that they are God's sons.

The similarity of God our Father with earthly fathers is drawn via the importance of a father's discipline. As a son, I grew up having the disciplined life that my earthly father taught me, at times quite painfully. Nevertheless, it has given me much comfort to know that this man loved and cared for me in a way that he reserved solely for me, my brother and sister. And we were the only ones that ever got to call him Dad. As a father I am likewise doing my best to give my five daughters as level a path for their feet (Heb 12:13) as I am able. To know God as Father comforts me that His love, care and discipline for me are the real thing and that I am truly adopted as His son.

But it's not just my Father. It's our Father. Jesus taught the Lord's Prayer firstly for groups of believers. My kayak buddies made a good point to me that this speaks of an equality of us believers in God's eyes. If the prayer were "Our God..." it might lead to a hierarchy, such as that one gets in a business set-up. But by the inference of us being God's children, having Him as our common Father, Jesus made it clear that we are one family...together!

Author: John Quinlan

Clifford Hill discusses growing ethnic segregation in Britain.

A report published this month highlights the alarming trend of racial segregation in many towns and cities in Britain.¹ The overall decline in the white population of Britain is accelerating with vast changes that have taken place in a single generation.

By contrast, this month we have also been celebrating black culture, with the BBC broadcasting an excellent series called Black and British: A Forgotten History, as part of their Black and British season this November.² In this article we review some of the changes that have taken place since the middle of the last century.

Initial Arrivals

Before World War II the UK population was virtually 100% white. The number of non-white people was statistically too small to show in any survey. For most people in Britain their first encounter with non-white people was when members of the Commonwealth came to help defend the Motherland from threatened Nazi invasion, and when American forces with many black soldiers arrived in preparation for the 1944 invasion of Europe.

HMT Empire Windrush.After the war the first non-white migrants (mostly ex-servicemen who had served with the British forces) came to Britain from Jamaica aboard the Empire Windrush in 1948. Their numbers increased steadily during the 1950s. It was not until the early 1960s that significant numbers of Asians began arriving, settling mainly in the Southall area of West London.³

Ten years later I was living in East Ham, in 1972, when the first Asians arrived in Newham as refugees from Uganda, expelled by Idi Amin. The area where they settled was mostly white with a modest number of Caribbeans. Today it has only 4% white people living there. Many of the white people in Newham are now from Poland, Lithuania or other parts of East Europe, and there are only a handful left of local EastEnders who were born and raised in the area.

I was living in East Ham in 1972, when the first Asians arrived in Newham as refugees from Uganda.

Total Transformation

There are other areas of Britain that have seen a similar change-over in a single generation. The report, by professors Ted Cantle and Eric Kaufmann of Birkbeck, University of London, shows how in some areas the white British population has halved in the past 20 years.

Blackburn in Lancashire has areas where there are virtually no white people. The Whalley Range area of Manchester is where migrants from India and Pakistan came in the 1960s to work in the cotton mills. Today, the report says, 95% of the local population is Asian and there are schools where there are no white children. Integration has simply not taken place.

The process of neighbourhood change is very similar to what I have seen happening in Chicago and Detroit in the USA where 'redlining' has taken place. When the first black people moved into an area the real estate agents would 'redline' it and inform the white occupants that property values were dropping and if they wanted to maintain their stake in the housing market they should sell quickly and move out of the area. Within two or three years the population can change drastically. Something similar has happened in many towns and cities in Britain.

A Racial Issue?

Church and mosque side by side, Birchfield. See Photo Credits.

Last year my wife and I visited a church in Leicester where they were baptising 15 former Muslim migrants. They were the only church left in the area. We took with us a friend from Oxford who had a sore throat. He went into the local corner shop to get some cough sweets but was unable to make himself understood because neither the shopkeeper nor anyone in the crowded shop spoke English!

According to the report, white people are moving out of 'Asian areas' in droves and this situation is repeated in many other places such as Slough where the white British population dropped in 10 years from 53% in 2001 to 34% in 2011.

This lack of integration will cause serious social problems if it is not tackled very soon. Segregation breeds prejudice and dysfunctional societies. It reinforces racial stereotypes and creates fear and suspicion; this is what is happening in areas where large-scale Asian settlement has taken place. But this needs to be seen in its true perspective – not as a racial issue but a cultural issue! It is very important to recognise this.

Segregation breeds prejudice and reinforces racial stereotypes, creating fear and suspicion.

Segregation is About Religious Culture

There are many inner-city areas where Africans and African-Caribbean migrants have settled and integrated with the local white population. In the 2011 riots that began in Tottenham, north London, and spread to other areas of London and other cities, it was very clear that these were not race riots – black and white participated equally in protests against inequality and injustice. I described this from my personal experience of living in Tottenham in FREE AT LAST: The Tottenham Riots and The Legacy of Slavery.⁴

Following some difficult times in the early years, the Africans and Caribbeans have now integrated well into local white communities because they share a common Christian culture - in contrast to the Indians and Pakistanis whose backgrounds are mostly Muslim, Hindu or Sikh. These cultural differences have been exacerbated by the failure of our politicians to understand the social and cultural issues involved.

Establishment Ignorant

British immigration laws were formed in the 1960s, based upon outdated concepts of the old British Empire. All citizens of the Empire were regarded as 'British' which gave them the right to settle in Britain. This has allowed large numbers of Asian migrants the freedom to develop a form of voluntary racial apartheid in Britain. They have been allowed to settle in an area of their choice and given no official help with cultural integration, language instruction (although local voluntary groups have helped) or education in British history, law or customs. There has been no expectation that they would integrate into British society. They have been free to come to Britain and establish culturally isolated expatriate communities.

To reinforce their cultural isolation, they have also been permitted to bring their relatives to Britain including sending their children back to India or Pakistan to find a marriage partner and bring them back to Britain, thus doubling the size of the childbearing migrant population every generation and maintaining a much higher birth-rate than the white population. Of course, some Asians integrated very well into British culture as can be seen in the election of the London Mayor, but this has not happened with the majority of migrants.

By contrast, most African and Caribbean migrants have been keen to integrate into British society. African-Caribbeans have English as their first language; their education is British-based, and the vast majority are Christians having attended churches of similar denomination to those in Britain. The largest churches in Britain are African, and the Redeemed Christian Church of God holds an all-night prayer meeting twice a year where 50,000 (mainly migrants from Nigeria) meet at the ExCeL Centre in London to pray for the re-evangelisation of Britain.

Segregation is a cultural issue, not a racial issue - it varies greatly depending on the religious culture of migrant populations.

The differences between the Africans and the Asians have not been recognised by our politicians. Politicians of all parties in Britain have recklessly ignored our centuries of Christian heritage in Britain and encouraged the settlement of those who have no interest in becoming 'British'. Many Asian migrants want to retain their own culture and for some of them their desire is to change the culture of Britain. This is particularly true of some Muslims; whose stated aim is to make Britain a Muslim country. British immigration law actually facilitates this. Unless the law is changed Britain could have a Muslim majority by the middle of this century.

Of course, it could be argued that the migrants are only following the British example. The British formed expatriate communities in India and made no attempt to integrate, and to a small extent we are doing it today in Cyprus, but that doesn't make it right.

Wisdom and Love, Not Xenophobia

I have spent the whole of my working life living and working among migrants and campaigning for the rights of ethnic minorities. My first book was called Black and White in Harmony,⁵ and I have constantly advocated the rich benefits of cultural diversity - so I can hardly be charged with xenophobia in calling for a change in our immigration policy.

It is surely time for Christians in Britain to sound the alarm and call upon our politicians to review ALL the laws regarding immigration as part of the Brexit negotiations. Surely it would be much better to be giving refuge to Christians fleeing their desperate plight in war-torn Syria than to go on allowing thousands of migrants to come in from Pakistan who have no love for Britain and who may represent a very real threat to the future of this nation.

White Britain has gone forever and I personally have no regret - I love living in a multi-racial community with its rich diversity. But I am greatly concerned that our precious freedoms for which we fought two world wars will be lost if Islam becomes the dominant religion in Britain. We need to wake up to the fact that our present immigration laws are directly handing Britain over to Islam.

For all who believe that Britain still has a role in the modern world – it is time to sound the alarm! If we are to maintain our freedom to preach the Gospel of Jesus and to preserve our Judaeo-Christian heritage, our immigration laws must be changed!

References

1 Reported in The Guardian. Asthana, A and Parveen, N. Call for action to tackle growing ethnic segregation across UK, 1 November 2016.

2 Watch online here. See all the programmes associated with the BBC's Black and British season here.

3 ONS net immigration statistics quoted from Hill, C, 1970. Immigration and Integration. Pergamon Press Ltd, Oxford, p27.

In the final instalment of our series 'The Relevance of the Message of the Prophets for Today', Chris Hill looks at Malachi and his testimony to the love of God.

One of the common misconceptions people have about the Old Testament is that it portrays God as the God of judgment and not of love. They say we must look to the New Testament if we are to encounter the God of love.

Such a simple analysis will not do. The New Testament contains a great deal about God's attitude to sin and its consequences, while the Old Testament continually presents us with wonderful revelation of the Lord's love for his people. We have only to do a word search of chesed, the Hebrew word for 'steadfast love' or 'grace', to find that it appears over 80 times in the Old Testament.

The Old Testament view of God is that he is gracious and loving to those who repent of their sin and rebellion, and he promises to provide a Saviour. The New Testament takes exactly the same position but goes farther, declaring that the provision has been made! Jesus, the Saviour, has come! Hallelujah! The Lord does not change.

Back to Basics

Malachi was the man for the moment; unequivocal in his faithful proclamation of the burden of the Lord. He thundered against the unfaithfulness of the Jewish people and the priests. Their grave social injustices were a scandal. They had abandoned true devotion to the Lord and adopted an attitude of insolent indifference towards his righteous laws.

The Lord had been acting for their sakes. It had been a momentous time, a time of restoration. The Lord had brought a quite miraculous release to the Jewish people. Cyrus of Persia had overthrown the devilish legacy of Nebuchadnezzar and his successors, and actively encouraged the Jews' repatriation to their land. Babylonian oppression was a thing of the past.

Zerubbabel paved the way. He and Ezra brought back many Jewish survivors. Temple worship was restored and Jerusalem rang again with the praises of God's people!

A common misconception is that the God of the Old Testament is the God of judgment, whilst the God of the New Testament is the God of love. But such a simple analysis will not do.

In 445 BC the Persian king permitted his cupbearer, Nehemiah, to repair the city walls. Nehemiah was appointed Governor of Judea, answerable only to the Persian Court. He brought in reforms to help the poor, to encourage family fidelity, to restore Sabbath observance and to encourage financial integrity.

Twelve years after introducing his reforms Nehemiah returned to the Persian Court. During his absence the Jews fell back into sin and the priests did nothing to halt the slide. Indeed, they spearheaded the rebellion, were casual in their duty to God and corrupt in teaching God's Law to the people. Nehemiah 13 shows that mixed marriage had again taken its grip, as well as abuse of the temple and the violation of the Sabbath. Malachi stepped forward.

With the religious leaders and the people in this sorry state, it fell to Malachi to speak out. Provoked in his spirit, he could not remain silent. The priests may compromise themselves - Malachi could not. Layman or not, affront or please, he must speak out the word of the Lord.

Tragically, if the scholars are right in dating Malachi, apart from some initial response by particularly God-fearing people, it seems that his prophetic preaching was largely ignored. When Nehemiah returned to Jerusalem he found only godless rebellion.

Malachi had spent himself for God, but he did not have the satisfaction of seeing his message taken seriously.

Malachi's Prophetic Calling

It takes guts to be a true prophet of God. We all wish to be liked and for our ministries to be welcomed. Is there anything nicer for the preacher than to hear those words, 'Well, dear brother, I've not heard preaching like that for years. It was wonderful! When's the earliest we can have you back?'

If the Bible is anything to go by, the truly prophetic ministry is more usually greeted with, 'Well, brother, I didn't sense much of the love of God in your message tonight. In fact, you've upset a lot of people here and made them feel insecure.'

It is interesting that as soon as God's righteousness and judgment of sin are spoken of, people believe that his love is being ignored. But Malachi shows that this is neither true nor prophetic. His great purpose is to testify to the focused love of God shining on his people in blazing glory (Mal 1:2-5), and the whole oracle is designed to draw the people back to that love. In a sense the prophecy of Malachi is a love letter from God to his people. Malachi's purpose is not condemnation but restoration. Is not this the heart of the prophetic calling?

As soon as God's righteousness and judgment of sin are spoken of, people believe that his love is being ignored. But Malachi shows that this is neither true nor prophetic.

Malachi's Method

The prophet calls Judah, the unfaithful 'lover', back to the Lord, her 'true love', by reminding her how things were. This describes a relationship with God which brings delight to his people and to him. What is it like when we are living in love with God?

• I honour and respect my heavenly Father God (Mal 1:6)
• I offer him only my best (Mal 1:7-8, 13b-14, 3:3b-4)
• I delight in the habit of worshipping him (Mal 1:10-13a)
• I revere him and stand in awe before him (Mal 2:5)
• I speak only what he gives me to say (Mal 2:6)
• I speak only truth and never falsehoods (Mal 2:6)
• I walk with him in peace and uprightness (Mal 2:6)
• I turn many people away from sin because I am prepared to bring a word from God to them (Mal 2:6-7)
• I maintain loyalty to my brothers and sisters (Mal 2:10)
• I identify any pagan influence in the church or out of it and avoid it completely (Mal 2:11)
• I am utterly faithful to my wife (Mal 2:13-16)
• I give to the Lord what is properly his (Mal 3:8)

Part of Malachi's message is addressed to priests and part to laity. Both apply equally to us, as we are a chosen people, a royal priesthood (1 Pet 2:9), so we identify with Malachi's words whether he spotlights priesthood or laity.

Isn't this a delightful list? We can learn from it and experience it! Here he describes the normal life of the man or woman who loves God! The heart of Malachi's message is to call the people back to their 'true love'. He does so by showing how far they have drifted away from that first love and its awful consequences.

Malachi was faced with an appalling situation. It took tremendous courage to confront people who were living like this. It still does! How much of this is true today - of me?

It takes guts to be a true prophet of God.

Restoring Our Love

Loving God is the key to life. Malachi calls out across the centuries, 'Come back to your first love!' His message is timeless. First addressed to a backslidden Judah, his words lose none of their bite when related to us.

Because Malachi has provided us with a 'love letter' from God, it is full of hope for the future restoration. God longs for us and woos us with words of tender encouragement.

• I am loved by my Father (Mal 1:2)
• My Father wants his covenant of life and peace to continue in me and through my ministry (Mal 2:5)
• My Father longs for godly children to be the fruit of my godly marriage (Mal 2:15-16)
• I am sustained by the revelation that he is coming (Mal 3:1)
• His refining of me will make my offerings acceptable to him (Mal 3:3)
• Bringing to him all that is his, will result in his blessing me and my fruitfulness for him as he promised (Mal 3:10-11)
• The blessings he bestows will be a testimony to his grace alone (Mal 3:12)
• The distinction between me and those who do not love the Lord will be so obvious (Mal 3:18)

What Must We Do?

Any preacher worth his salt preaches to gain a response from those who listen to his words. It was so with our Lord and with his disciples. This is typified by the response of the Jewish pilgrims in Jerusalem for Pentecost (Acts 2:37), 'What shall we do?'

Malachi's proclamation evoked a response from those who truly feared the Lord. Malachi 3:16 says, "Then those who feared the Lord talked with each other, and the Lord listened and heard. A scroll of remembrance was written in his presence concerning those who feared the Lord and honoured his name."

It is time for those who will hear and fear the Lord to find each other and talk about these things urgently. Will we repent and return to our first love? We are surrounded by luke-warmness, levity and deception. But growing alarmed accomplishes nothing in itself.

Loving God is the key to life. Malachi calls out across the centuries, 'Come back to your first love!'

It is time to find each other and ask the pertinent question, 'What shall we do?' It is time to start talking to one another about holiness. Time to start helping each other to be holy. This is how great revivals have started. Am I concerned enough about my spiritual poverty to want to do something about it? Never mind the pastor; never mind the other members of the fellowship. Is the Lord speaking to me?

Malachi is the last prophet of the Old Testament. To him fell the privilege of having 'God's last word' for close on 400 years. Malachi spoke of restoration to the love of God. He also spoke of the coming of the Lord (Mal 3:1-5) and he spoke of his forerunner who would prepare his way (Mal 3:1, 4:5-6).

Malachi paved the way for the gospel - the good news of a glorious victory. He paved the way for Jesus Christ and him crucified. It is by embracing what he has done that I can face what I may have become - and move back into the glory of what I have in Christ. Resting in God's covenant love.

First published in Prophecy Today, Vol 12 No 3, May/June 1996.