Paul Luckraft reviews 'Islam: Threat or Truth?' by Andrew Baguley (RoperPenberthy, 2015)

This is a slim volume whose main value resides in the attempt to answer the question posed in the title. The author is issuing a call to Christians to consider what is happening around the world as Islam increases its influence.

The book is described as a teaching manual for those who want to know how to cope with Islam in the modern world and how to witness to those who follow its teachings. However, it is rather too brief and bitty for that. It may indeed stir some to action but they will need to consult other more substantial books if they are to succeed.

Chapters and Coverage

There is a chapter called 'An introduction to Islam', but it merely talks about the different strands of the religion (Shia, Sunni, etc). A later chapter on the growth of Islam is mainly concerned with what has happened in the UK and Europe in recent times.

All of this is important, but it creates the impression that the whole book is slanted towards the idea of the threat of Islam.

Two other chapters worthy of note are those on Sharia Law and the Islamic view of Jesus. This will be very informative to those who know little about these topics.

The author calls to Christians to consider what is happening around the world as Islam increases its influence.

End Times Position

The penultimate chapter is entitled A Biblical Understanding of Islam in the Last Days and it is here that the author's main purpose in writing the book is stated: "to show how the Bible has clearly set out the role of Islam in the End Times' events that herald the Tribulation period of seven years" (p60). The author subscribes to a pre-tribulation rapture position which fuels his desire to educate the Church before it is too late.

Previously he has commented that "the rise of Islam and its world view is another sign of the impending rapture of the church" (p11). However, his particular eschatological view does not affect the main points he generally makes and those who don't hold to this view can still benefit from the information he provides.

This book may stir some to action but they will also need more substantial books if they are to succeed.

Islam: Threat or Truth (72 pages) is available from the publisher for £5.99.

Acid attack victim challenges UK church over Christian persecution.

A Ugandan pastor severely injured by Islamic opponents of his faith has made a stirring appeal for British Christians to help their persecuted brothers in other parts of the world.

Umar Mulinde, who was badly burned by an acid attack outside his church five years ago, was speaking to a congregation in Doncaster, South Yorkshire, during a brief tour of the UK – organised by Methodist Friends of Israel – following treatment by Israeli doctors.

His challenge coincides with reports of an assassination attempt in Nigeria on Baroness Caroline Cox by Fulani Islamic militants¹ and Wednesday's illumination in red of Westminster Abbey and the Houses of Parliament in memory of faith martyrs, an initiative conceived by the Catholic charity Aid to the Church in Need.

No Country is Safe

Umar's plea also comes amid ongoing reports of violence against Christians in his country, despite the fact that Muslims are in a minority there. Even in the UK, former Muslims who have converted to Christianity are not safe, as indicated by the case of Nissar Hussain whose family had to be moved from their Bradford home under police protection following years of harassment.

Umar, now 40, suffered the "nightmare" of being "excommunicated" from his large Muslim family after deciding to follow Jesus. And having been taught to hate Jews, his heart melted when he understood from the scriptures how much God loved them.

"I have survived a dozen attempts on my life through guns, bombs and poison. On Christmas Eve 2011, as I was coming out of church, I was followed by extremists who, just as I was about to enter the car, poured acid on my face. Any metal other than gold will immediately dissolve in such a concoction, so you can imagine what happened to my skin."

A skin transplant and specialist hospital treatment only available in Israel has done much to repair his face, but it is clearly a serious handicap, requiring constant dabbing of his injured mouth while speaking. Recounting the attack, he said: "I screamed, 'Jesus!' But they shouted 'Allahu Akbar' [God is great!] They were praising God while hurting me. What kind of God is that? But for you to see me standing here is a miracle. Jesus has spared my life."

He then turned his focus to the suffering of Christians the world over and warned: "No country can say they are safe. It's a matter of time. This is not prophecy; it's a reality. Even in the UK you are sitting on a time-bomb."

Mulinde has said that no Christians are safe from persecution - even in the UK believers are "sitting on a time-bomb".

Parts of the Body Suffering

The persecution of Christians was a matter the Church in the West needed to address with the utmost urgency, he said, pointing out that, though the Ugandan constitution guarantees religious freedom and more than 80 per cent of the population is Christian, converts from Islam there are still persecuted.

"If one part of the body is hurting, the whole body suffers," he said, quoting St Paul's letter to the Corinthians on the subject of unity in the body of Christ (1 Cor 12:26). "I have buried people who have been strangled or poisoned just because of converting from Islam to Christianity."

He suggested that it wasn't 'Islamophobia' we should be concerned about, but 'Christophobia'. Efforts by media and politicians to defend Islam as a "peaceful religion" were deceptive. "Victims of persecution feel their Christian brothers have betrayed them," he said, adding that he was in touch with friends in Aleppo, Syria, who had witnessed the beheading of dozens of believers. He had a video to prove it, but did not recommend watching it in view of its gruesome scenes.

First the Jews...

Having expelled Jews from Arab lands, Islamic fundamentalists are now driving away Christians, he said. Whatever injustice is visited on Jews will sooner or later be visited on others, unless they do something to help. After the world was largely silent as violent attacks were committed on innocent bystanders in Jerusalem, bloodthirsty terrorists struck London, Paris, Brussels and Berlin as part of an ongoing attempt to bring the whole world under Islamic rule.

"Israel's war is our war if you are a Christian. I'm not a preacher of hate. I love Muslims and pray for them every day, even those who attacked me with acid. In fact, the first thing I did at the time was to ask God to forgive them!

Like it or not, the invasion is on. The Muslim extremists are trying their best to use intimidation and violence in order to establish an Islamic world empire under Sharia Law. There are even some places in the UK where the British police can't go."

Quoting a number of Quran verses calling for violence against 'infidels' (non-believers), he said: "Every non-Muslim is a candidate for death," adding: "If a church prays and does nothing, it will be defeated."

Whatever injustice is visited on Jews will sooner or later be visited on others, unless they do something to help.

Notes

1 Matthews, A. British baroness, 79, tells of her terror after she narrowly escaped an ambush by Islamist gunmen who targeted her delegation on a trip to Nigeria. Mail Online, 18 November 2016. Islamic militants have wreaked havoc among Christian communities in the area. Baroness Cox, a committed Christian, is a religious freedom campaigner and cross-bench member of the House of Lords.

There is a great spiritual battle raging for the soul of the West.

These are dangerous days for the USA and for Britain. Both are seeing an unprecedented level of social and political unrest. Both have had national referendums, democratically conducted. But both are now seeing these democratic resolutions challenged.

In the US, Donald Trump is said to be the most unpopular choice of President in living memory and street protests against his election have been taking place in cities across the country. More than 4 million people have signed petitions calling upon the Electoral College to reverse the decision of the people and appoint Hillary Clinton as President-elect.

Technically this could happen. Donald Trump is not yet President-elect: he has been nominated by vote of the people, but it is the Electoral College that actually makes the appointment of President-elect. They meet on 19 December 2016, when the representatives from the states who are committed to vote for Donald Trump could, in theory, change their minds and vote for Hillary Clinton on the grounds that she won the popular vote.¹ These rebel delegates would incur a personal fine if they did this, although there will be plenty of Democrats only too willing to pay their fine. But it is highly unlikely that this will happen, despite the petition and despite the vehemence of the street protests.

In a similar way, the Lib Dems in Britain, backed by Tony Blair, are campaigning for a second referendum to overturn the decision taken on 23 June this year, which they do not like. They want to remain in the European Union regardless of its restrictions upon national sovereignty. It is strange that a Party that has always championed democracy is now seeking to undermine democracy and to defy the will of the people.

UK and US Similarities

There are many similarities between the situation in the USA and that in Britain. This was perceived by Donald Trump during his campaign when he said that the outcome of the vote would be "Brexit plus plus plus". No doubt this is the reason why, as part of his celebrations, he invited Nigel Farage as the first British politician to meet him. There are strong similarities between the US presidential election and Brexit. In both cases, evangelical Christians played a large part in the outcome. I cannot prove this statistically, although one report from the States estimates that as many as 80% of white evangelical voters chose Trump.²

Both the USA and Britain are experiencing unprecedented levels of social and political unrest.

Christians in the US are happy that the Vice President-elect, Mike Pence, is a committed Christian and they are praying that Donald Trump will also commit his life to the Lord. They voted for him, not because they thought he was a good man, but because they believed that in some way God was going to use him to break the dominance of the secular humanist liberal elite that has been driving America for decades. And this is very similar to the motives of British Christians who voted for Brexit in order to get Britain out of the increasingly evil influences of the EU.

Battle for the Soul of the West

Many Christians on both sides of the Atlantic have a sense that a great spiritual battle is raging over our nations that is essentially a battle for the soul of the West, which has been witnessing its centuries of biblical heritage rapidly draining away under the impact of a toxic mixture of Marxism, secularism, humanism and Satanism. What is becoming abundantly clear is that this is not a battle against flesh and blood but against what Paul aptly described as "the spiritual forces of evil in the heavenly realms" (Eph 6:12).

There is a desperate need today for committed Christians who understand the times in which we are living and who are able to engage in prayer that is directed by a clear understanding of the nature of the battle; and who are also willing to be witnesses to the truth in their sphere of influence, so that the word of God is directed into the life of the nations both at a grassroots level and into the arteries of power.

In order to gain the level of understanding required for the incredible times in which we are living, we need Godly revelation. This was something of which Moses had foresight. At a critical point in his life, with half a million people to feed in the desert, he cried out to God that he just couldn't carry on. God appointed 70 elders to share the burden of leadership and the Spirit of God came upon them so that they prophesied (Num 11:24-25). God had already given Moses a definition of prophecy as declaring the word of God [being his mouthpiece] (Ex 4:5-16).

Moses then expressed a wish that has prophetic significance for our day. He said "I wish that all the Lord's people were prophets" (Num 11:29). That is what we greatly need today – all God's people knowing the word of God and having the ability to declare it openly among their friends and neighbours, and more widely when they have the opportunity.

Christians on both sides of the Atlantic have a sense that a great spiritual battle is raging over our nations - a battle for the soul of the West.

Need for Divine Strength

There are many stories in the Bible showing how, when those with leadership responsibilities got to the end of their strength and cried out to God, miracles happened. It happened with Moses several times. It also happened with King Jehoshaphat, who realised that the tiny army of Judah could not face the vast army coming against him. He led the whole nation in prayer that ended with a cry for help "For we have no power to face this vast army that is attacking us. We do not know what to do, but our eyes are upon you" (2 Chron 20:12).

The response from God was "Do not be afraid or discouraged because of this vast army. For the battle is not yours but God's." It is when we admit our powerlessness to deal with the situation that God is able to take over and exercise supernatural power. St Paul found this many times in his own life when God said to him "My grace is sufficient for you, for my power is made perfect in weakness" (2 Cor 12:9). Paul's own testimony was "When I am weak, then I am strong" (2 Cor 12:10).

For Those in Power...

It is this divine strength that is needed by our leaders in these testing days, but it is not easy for politicians to express weakness. This is where they need the prayer support of Christians who understand the times. We should be giving special prayer covering to the meeting of the Electoral College in America on 19 December and the inauguration of the new President on 20 January 2017.

We should also be praying for Prime Minister Theresa May in Britain and all the politicians and civil servants who are engaged in the negotiations to get Britain out of the European Union. This is already a giant spiritual battle in the heavenlies and on the ground in Brussels and other European capitals. But if the battle is God's, it is more than possible that he will do something spectacular in Europe before the completion of the Brexit negotiations! Right now, the greatest need is to mobilise prayer among Christians.

There is a desperate need today for Christians of understanding and wisdom, who are able to pray strategically and witness to the truth in their sphere of influence.

References

1 Forster, K. Hillary Clinton voters call on Electoral College members to stop Donald Trump. The Independent, 17 November 2016.

2 Bailey, SP. White evangelicals voted overwhelmingly for Donald Trump, exit polls show. Washington Post, 9 November 2016.

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

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

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

Ringing with Hope

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

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

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

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

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

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

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

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

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

August 1942: The Right Leadership

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

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

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

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

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

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

September 1942: National Prayer

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

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

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

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

October-November 1942: From Assault to Victory

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

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

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

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

Gratitude?

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

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

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

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

References

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

John Job looks at the relevance of Zechariah's message for today.

Despite being one of the longest books among the minor prophets, Zechariah is seldom read by Christians. Many view the post-exile period in which he prophesied as being of less importance than the exile itself and the days leading up to it, when Isaiah, Jeremiah and Ezekiel exercised their ministries. Moreover, Zechariah's overall message is not easy to follow.

Yet Zechariah is widely quoted in the New Testament, particularly at crucial moments in Jesus' ministry. Are these quotations to be seen as isolated verses which happened to fit in with the Gospel story (if so, the rest is of less importance)? Or does the whole message of Zechariah prepare the way for Christ?

The book can be divided into two parts. In the first part, Zechariah is mentioned as the recipient of eight visions. He then answers a question about fasting (Zech 7:1-8:19). With no specific mention of his name afterwards, some believe that the rest (as with Malachi) was originally an anonymous prophecy. Whatever its origins, this last part shares key themes with the first.

Key Message: Hope for the Repentant

The basic message is one of hope. Israel's past, characterised by continual disobedience to the former prophets, lay behind them. The important words, "they repented" (found in Zech 1:6), did not refer to the people's forefathers, who had suffered as a result of their unrepentance and were no longer to be found (Zech 1:5). It was those who listened to Zechariah who had repented and opened up the prospect of a more hopeful outcome.

The way in which the prophecy begins suggests that, in its present form, it may have been intended to be used devotionally or liturgically. Worshippers meditating on it could see their past as bearing marks of sin. However, while this was pointed out in the text, its message carried an assurance of God's restoration, on the condition of penitence.

Zechariah's basic message is one of hope – the past lies behind, and repentance opens up the prospect of a hopeful future.

Eight 'Russian Doll' Visions

The eight visions, which run from Zechariah 1:7-6:15, offer hope to a repentant people. They form a Russian doll-type structure in that each of the latter visions bears similarities to an earlier one. The first vision corresponds to the eighth; visions two and three correspond to numbers six and seven. This leaves visions four and five as a centre-piece.

The first of these two central visions concerns the reinstatement of the high priest, Joshua (Zech 3:1-10). The second covers the provision of divine resources for both Joshua and the prince, Zerubbabel, who was a direct descendant of David (Zech 4:1-14). In the time of Zechariah, the people's hopes of leadership were placed in Zerubbabel, but he mysteriously disappeared from the face of history. Subsequent generations were therefore left to see these words as unfulfilled prophecies concerning a coming king.

Zechariah is widely quoted in the New Testament, particularly at crucial moments in Jesus' ministry. It is interesting to note that the New Testament presents Jesus as both our great High Priest and the expected Messiah.

The Coming Cleansing

With respect to the vision concerning the high priest, Joshua, Zechariah 3:9 is of particular importance, yet has two possible meanings.

It could mean "Upon one stone are seven facets, and on it I will engrave its inscription". This interpretation would refer back to Exodus 39:6, where an inscribed gold plate was given to Aaron to wear whilst carrying out his duties as high priest. Alternatively, it could mean "Upon one stone are seven fountains and I will open its opening".

The following verse (Zech 3:10) goes on to speak of the removal of the land's iniquity. When compared with the statement in Zechariah 13:1, which says, "On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem to cleanse them from sin and impurity", it would appear that these verses are inspiring hope in a reality which, at that time, was yet to come. This reality was fulfilled by the shedding of Christ's blood, for which the Old Testament priesthood was a preliminary symbol (this symbolism is explained more fully in the book of Hebrews).

Zechariah's words about a coming king were not fulfilled in Zerubbabel – but left unfulfilled, awaiting the Messiah.

The Levelling of Opposition

In the vision concerning Zerubbabel, we find that he was encountering opposition to the rebuilding of the Temple (Zech 4:7). This opposition had arisen from Jews concerned that the project was either too ambitious, or likely to annoy the Persian authorities. Jesus, whose objectives also correspond to rebuilding the 'temple' (see John 2:19-20; 1 Cor 3:10-17) likewise experienced opposition from within the Jewish fold; as did his Apostles.

The same can still apply today, if the true interests of the Church are opposed by those within it. They often are. But Zechariah's message here also still holds: this kind of mountain can become a plain.

Spiritual and Moral Victory

An important theme emerging from a careful study of the other six visions is that while the first three deal with the defeat of the offending nations in Jerusalem's literal restoration, the last three focus on the primacy of God's law, the banishing of idolatry and a spiritual conquest of Babylon.

This has great relevance to modern Jewish aspirations, which are still often confined to the material trappings of nationhood. Christians can find here the same emphasis in embryo as is found in the Beatitudes, where Jesus reinterprets hopes of victory and possession of the land in terms of a realm in which the key feature is a right relationship with God.

In the passage about fasting (Zech 7:1-8, 19) it is important to note the emphasis on the moral aspects of the Law and the observance of justice (Zech 8:19), as opposed to the ceremonial. The end of the book's first section highlights this too. Whereas the introduction spoke of the Deuteronomic curse which had fallen on the people, here we find God's blessing - not just for Israel but for the Gentiles too. They will be attracted to the New Jerusalem when they see the beauty of its law-abiding character. This challenge needs to be heeded today! It is tragic when outsiders see in the Church the same lack of scruples, marital unfaithfulness, sexual licence and financial corruption as they are aware of in the world outside.

God's blessing is not just for Israel but for Gentiles too – who will be attracted to the New Jerusalem when they see the beauty of its law-abiding character.

Part II: Victory, But Not the World's Way

The second part of Zechariah is harder to interpret than the first. The key is to notice the way in which passages with a militaristic atmosphere are reinterpreted by the juxtaposition of verses breathing a spirit of peace. This makes it clear that the whole message should be interpreted in a non-militaristic way.

For example, Zechariah 9:1-8 has sometimes been seen as a description of Alexander the Great's conquest of Tyre. But this is immediately followed by the best known passage in Zechariah, "Behold your king is coming to you, humble and sitting on an ass". Not exactly one's impression of Alexander the Great! Similarly, in Isaiah, verses describing conquests of the Persian king are interspersed with the portrait of a very different victorious figure who, like Cyrus, is God's servant.

In this second section of the book there are two parallel parts. It appears that the objective of chapters 12-14 is to change the picture originally presented in chapters 9-11. In any case, this twofold final section - like the first - looks forward to a final divine victory. The difference is that the last part makes the point that this would be achieved after more tribulation than had previously been thought.

The scenario behind this is now lost, but a message which reassures us when life turns out more problematic than we had anticipated, is never out of place. Zechariah finds echoes not only in the book of Revelation, but also in Jesus' words: "In the world you will have tribulation; but fear not; I have overcome the world" (John 16:13).

First published in Prophecy Today, Vol 13 No 3, 1997. Revised November 2016.

Rev Ian Farley reviews 'Christianity: A Complete Introduction', by John Young and Greg Hoyland (2016, RRP £14.99)

Although published this year, purchasers will want to note that this is an updated version of a 20-year-old book, part of the Teach Yourself series. The text is very clear and well laid out. There is a good introduction and suggestion of how to use the book. After each section there are examples of further reading, most of which are books published since 2000.

A Complete Introduction?

There are four parts to the work: Jesus and the Bible, Beliefs (sacraments, prayer, spirituality), History and Today's World. In theory readers could start at any section that interested them, although the authors do encourage everyone to read the 'Jesus' section first.

Some readers may consider there to be imbalances in the coverage: for instance, there are ten pages on textual criticism, form criticism, redaction criticism and non-canonical books of the Bible, but only one page on the issue of inspiration. There are two pages on Anglicanism but only 13 lines on Pentecostalism. These divergences, however, highlight that the authors go to great pains to be descriptive without being resolving. They do not take sides on what many would take to be supremely important matters.

This does not mean they say nothing: they play down hell; they are very circumspect on the phrase 'born again'; there is no questioning of the Christian Year; Creationist viewpoints are not included in the review of resolving the tension between science and faith; the designated important books of the New Testament are the four Gospels, there is just one sentence on Paul and justification by faith- Romans is not mentioned. On the other hand, the different understandings of both baptism and the Lord's Supper are fairly represented.

A Difficult Task...

It is very difficult to compact the whole of Christian history into one quarter of one volume. Purchasers would do well to register that the goal is to elucidate the differences that might appear to someone who has really no knowledge of churches today. As a one-volume work this book may be worthwhile in this context, and it is easy to read. However, Christian buyers looking to introduce a non-Christian friend to the faith may prefer to look for four shorter but more specific books dealing with the topics separately and from a confessional angle.

Christianity: A Complete Introduction (368 pages) is available in Christian bookshops and from Amazon. Also available as an e-book.

The concept of God being our Father is found throughout Scripture – although it is directly mentioned much more in the New Testament than in the Old. God as 'Father' is mentioned just 15 times in the entire Old Testament (though aspects of his fatherliness are often mentioned without direct use of the term 'Father'). In the Gospels, however, Jesus Himself refers to God as His Father over 165 times, with this practice being continued through the letters of Paul, Peter, James and John and on into the culture of the early Church.

Drawing a Family to Himself

References to God as Father often take one of two forms. The first group of scriptures refer to God as Father in a creational sense, as the ultimate Source of all that exists and as Sovereign over all our lives. Whatever happens in life, in the nations and in the course of human history, God is Alpha and Omega, the Beginning and the End, in total control of all that happens (e.g. Isaiah 64:8; Mal 2:10; John 1:3; 1 Cor 8:6; Eph 4:6).

The other group of scriptures refer to God's Fatherhood in a more intimate, familial sense - as Father of His sons and daughters, of those He has drawn out of the world, unto Himself. For the Apostles and the early Church, following Jesus' lead, God's Fatherhood is expressly personal; He was always already Father of all Creation – but He also desires and purposes to be Father of an eternal family.

Jesus' Example

Despite their prevalence in the New Testament, this second group of scriptures can be traced throughout the whole Bible. God's desire to draw a family to Himself is from eternity. E.g.:

I myself said, 'How gladly would I treat you like my children and give you a pleasant land, the most beautiful inheritance of any nation.' I thought you would call me 'Father' and not turn away from following me. (Jeremiah 3:10)

Yet, it is through Jesus that we get our closest insight into the intimacy, identity and devotion that come from experiencing God as our Abba. Not only did Jesus constantly refer to God as His Father, He also modelled sonship perfectly, walking in devoted love for and dependence on the Father for everything. Jesus shows us that God desires to father us personally, individually and intimately – and for us each to take our places as unique, beloved children in His Kingdom family.

Taking his cue from this, through the letters Paul refers often to "the God and Father of our Lord Jesus Christ", to our "adoption as sons" (Eph 1:5), to our position as "heirs of God and co-heirs with Christ" (Rom 8:17), who is "firstborn among many brothers" (Rom 8:29). When we pray "Our Father" as part of the Lord's Prayer, Jesus is reminding us of our calling to belong to His Divinely ordained family, which is growing every day with new additions.

Each and every one of these additions is adopted irrevocably – no longer fathered by satan, but born again, fathered by the Lord Almighty. This is what we are holding out to those who don't believe – the opportunity to become children of God!

Like Little Children

If this is true, then we must all always come to the Father as little children (e.g. Matt 18:2-4; Luke 10:21-22). The beauty of entry into the Kingdom is that it is not based on intellectual expertise or spiritual insight – it's based on simple, childlike faith.

As we discover more and more of God's Father heart, we end up wanting all the more to be near Him, and to become like Him. What a contrast to the world, where children often set out into life with the express intention of getting as far away as possible from their parents and to avoid becoming like them at all costs (only to discover later on that they cannot escape their ancestry quite so easily!)!

God's intention is to conform us to the very likeness of His Son, who is Himself one with the Father, through the power of the Holy Spirit. We are being changed from glory to glory, becoming 'chips off the old block' in the best and most perfect way possible! And as this happens, as that first line of the Lord's prayer becomes reality in our lives, so the world looks at us and sees the likeness, the reflected glory, of the Father in His children. Amen!

Suggested readings: John 1:1-15, where God's Fatherhood of all Creation and His desire to father an eternal family are displayed side by side. Also Luke 15:11-32, the parable of the lost son.

Author: Frances Rabbitts

Our Father... (Clifford Denton)

'Our Father...' II: God's Father Heart (Frances Rabbitts)

'Our Father...' III: Being God's Children (John Quinlan)

'Our Father...' IV: Getting to Know Our Father (Greg Stevenson)

...who art in Heaven... (Clifford Denton)

...who art in Heaven...II (Frances Rabbitts

...who art in Heaven...III (John Quinlan)

...who art in Heaven...IV (Greg Stevenson)

...hallowed be Thy Name. (Clifford Denton)

...hallowed be Thy Name. II (John Quinlan)

...hallowed be Thy Name. III (Frances Rabbitts)

...hallowed be Thy Name. IV (Greg Stevenson)

Thy Kingdom come... (Clifford Denton)

Thy Kingdom come...II (Frances Rabbitts)

Thy Kingdom come...III (John Quinlan)

Thy Kingdom come...IV (Greg Stevenson)

Thy will be done, on earth as it is in Heaven. (Clifford Denton)

Thy will be done, on earth as it is in Heaven. II (Frances Rabbitts)

Thy will be done, on earth as it is in Heaven. III (John Quinlan)

Thy will be done, on earth as it is in Heaven. IV (Greg Stevenson)

Give us today our daily bread... (Clifford Denton)

Give us today our daily bread...II (Frances Rabbitts)

Give us today our daily bread...III (John Quinlan)

Give us today our daily bread...IV (Greg Stevenson)

...and forgive us our debts, as we forgive our debtors. (Clifford Denton)

...and forgive us our debts, as we forgive our debtors. II (Frances Rabbitts)

...and forgive us our debts, as we forgive our debtors. III (John Quinlan)

...and forgive us our debts, as we forgive our debtors. IV (Greg Stevenson)

Lead us not into temptation, but deliver us from evil. (Clifford Denton)

Lead us not into temptation, but deliver us from evil. II (Frances Rabbitts)

Lead us not into temptation, but deliver us from evil. III (John Quinlan)

Lead us not into temptation, but deliver us from evil. IV (Greg Stevenson)

For thine is the kingdom, the power and the glory, now and forever. (Clifford Denton)

For thine is the kingdom, the power and the glory, now and forever. II (Frances Rabbitts)

For thine is the kingdom, the power and the glory, now and forever. III (John Quinlan)

For thine is the kingdom, the power and the glory, now and forever. IV (Greg Stevenson)

We begin a new series in our 'Thought for the Week' section, looking in detail at the Lord's Prayer.

I heard a story the other day about a monk who was seen for years on end sitting meditating on the Lord's Prayer. He was asked how much longer he would be spending on the Prayer. His reply was that he was still meditating on Our Father! I wonder what new things he understood day by day – more, I suspect, than most of us have yet considered.

What will the Lord show us as we meditate this week on the first phrase of this foundational prayer that is probably more appropriately called the disciple's Prayer?

Bible Meditation

The Hebrew word for meditation is linked to the idea of an animal chewing the cud, turning it over and over to ensure complete digestion. So how does one meditate on the truths of the Bible like that monk? One asks the Father to show us something as we hold the words in our mind, framing questions and listening to the promptings of the Holy Spirit.

As we see new things the prayer becomes richer, our faith grows and our worship springs forth from greater depths, even as we meditate upon the words and are shown new things.

Come Close to the Father

Jesus encouraged us to address the Father directly - to draw near. We are to address him as Father, going beyond even the name Yahweh that Moses was given, and certainly not the HaShem (the Name) of some branches of Judaism, a term of respect perhaps, but also indicating fear of getting too close for comfort. He is not a distant god such as is portrayed in many religions, but a personal father to us.

Think, then, of the tremendous door that Jesus opened for those whom he enabled through his sacrificial death, for us to become children of a new and perfect Father. It is a pity that some family relationships in our human experience did not prepare us for such closeness and such trust. Even if we are scarred in some way by human rejection we must press in with trust in our heavenly Father, lest we miss the fullness of what Jesus died to give us.

The first part of our meditation this week, therefore, is to consider both the wonder of the relationship we are invited into and also to consider whether we have fully accepted and achieved this. Perhaps for some it is the time to grasp this truth and opportunity for the first time, washed clean through the blood of Jesus, worthy of the call to live in perfect and secure relationship with a perfect father.

Our Father

But let us not limit this relationship. It is all too easy to only personalise our relationship to my father. It is not just my but it is our, as we pray the prayer together. We are a family with one Father who treats us all equally as children. For some of us, this making room for others may be even harder to accept than our personal relationship. Yet the our of our Father also draws us close to one another, as we are each individually drawn close to Creator God.

If we find this hard to accept, remember that Jesus Himself, in teaching us to pray our Father, had great joy in sharing His Father with us, giving us family status alongside him. Pause and think of that!

One Word, Not Two

The our is not a separate word in the Hebrew language. The Hebrew for our Father is the single word Avinu. This unified word contains the root word for father – av or ab, which is linked to the familiar Abba that Paul used in Romans 8:14. This is an intimate word for father such as a small child is taught to use reaching out in trust to dada or daddy.

So Jesus offered a deeper, reverential familiarity to his disciples than would have been known before this prayer was taught. It would have been a shock to his hearers to be taught such an intimate way to address the God whom many in Israel had come to respect, but to consider as distant and unapproachable on such intimate terms.

Pause and Consider

So here is the challenge for us this week. Have we fully grasped what Jesus offered us as His disciples? Even after all these years of the Christian Church have we become the children of God in family together, in the way Jesus intended us to be? That was what he died for. Let's not miss out on our privileged inheritance - together.

Author: Clifford Denton

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

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

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

The Race to Escape Politics

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

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

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

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

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

The Postmodern Hatred of Politics

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

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

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

Public Declarations of the Good Increasingly Difficult

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

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

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

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

Should Christians Care?

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

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

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

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

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

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

References

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

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

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