Dr Lisa Nolland, convenor of Anglican Mainstream's Marriage, Sex and Culture Group and a leading expert on gender issues, takes a critical look at the LGBT movement.
Have you noticed that the Sexual Revolution, beginning as it did in the 1960s, has unfolded in waves – each with its own specific focus?
The first wave involved 'liberating' sex from its previously close connections to traditional Judeo-Christian understandings of marriage, family and procreation.
The second wave has been about 'liberating' alternative sexualities (gay, lesbian, bisexual, etc) from the biblical structure of male/female relationships in God's created order. The third wave, which is happening right now, involves challenging the very idea of male and female through 'transgender' issues.
These are explosive topics, even within the Church – but as such, it is all the more vital to talk about them. Underneath all the arguments about rights, acceptance and love, the trend has clearly been towards the total breakdown of God's framework for gender and male/female relationships. This article presents a brief analysis of LGBT 'progress' in British culture and in the Church today and suggests some practical responses.
When Tolerance Becomes Intolerant
As Ecclesiastes notes, "There is nothing new under the sun" (Ecc 1:9). There have always been various 'alternative' forms of sexuality around. However, up until now, the majority population were not forced to endorse them or face punishment for bigotry by an increasingly vigilant state! This is a new and deeply pernicious development. Dissidents (as those who continue to hold to 'traditional' biblical structures for sex and relationships now are) must hope that they can keep a low profile or, if forcibly confronted about their beliefs, must either appease the establishment or suffer the consequences.
There have always been alternative forms of sexuality around. But up until now, the majority population weren't forced to endorse them or face punishment for bigotry!
In 2014, during the debates on same-sex 'marriage' (SSM), leading evangelical groups got behind the moderate campaign group Coalition for Marriage (C4M). It raised awareness about the nature and importance of marriage and collected almost 700,000 signatures against the SSM bill - a huge accomplishment. It also highlighted the frighteningly draconian aspects of the new politically correct culture of 'toleration'.
However, the downside of the C4M was its avoidance of several key but controversial aspects of SSM and the LGBT movement. For instance, in focusing on defending the biblical definition of marriage, C4M underplayed the unhealthy realities of gay sex and different relationship norms (eg Elton John's and David Furnish's 'open marriage'1).
Crucially, it also failed to challenge the LGBT claim that sexuality is core to the human identity – i.e. that it is a defining part of who you are. This claim, which immediately transforms a challenge to someone's sexual practices into an assault on who that person is – is now undergirding the present pro-transgender movement (see below).
The Rainbow Flag over Britain
Many countries now have massive LGBT+ 'Pride' events. London's Pride lasts almost two weeks, backed by powerful businesses (e.g. Starbucks) and the Government (e.g. the Mayor of London).2 Its goal: "Make London the best LGBT+ City in the World".3 Even the Church of England is getting involved: York Cathedral flew the Rainbow flag during 2015's Pride, while the Archbishop of Canterbury praised "just stunning" gay relationships and now publicly foregrounds the issues of "LGBTI people".4
Meanwhile, Stonewall's 'Education Champions' programme has now been rolled out in hundreds of schools.5 Mandatory 'literacy' programmes like CHIPS (involving mock-SSM ceremonies for 8-9 year olds and Pride promotion to slightly older children) and 'Pride in Primary' (its replacement) mean that increasing numbers of children are now being marinated in pro-LGBT teaching from nursery age onwards.6
So far, the Church has failed to challenge the LGBT claim that sexuality is core to the human identity - that it is a defining part of who you are.
Gay as the 'New Black'
C4M and other Christian leaders have so far failed to address the new ideology which is filtering into every British institution and which underpins gay rights advocacy. This ideology is most clearly articulated in Kirk and Madsen's seminal After the Ball: How America will conquer its fear and hatred of gays in the 90s (1989). It is written by marketing and psychology gurus who miscalled only the timing:
The public should be persuaded that gays are victims of circumstance, that they no more chose their sexual orientation than they did, say, their height, skin color ... (We argue that, for all practical purposes, gays should be considered to have been born gay)...And since no choice is involved, gayness can be no more blameworthy than straightness. [emphasis in original, p184]7
The idea of being 'born gay' is foundational to the claim that sexual attraction is a core component of human identity – and therefore something that should not be challenged or criticised but celebrated.
Before this, homosexuality was widely considered to be a complex of sexual feelings and behaviours. But through this brilliant sleight of hand, homosexuality (and other politically correct sexual orientations and gender identities) is now included in 'protected' categories and perceived and treated as comparable to race. To object to this new definition is considered 'racist' and evil.
Not Born This Way
But the truth is that no-one is born gay. Identical twin studies demonstrate this (if one identical twin is gay, in most cases the other is not) - and even gay activists like Peter Tatchell and Julie Bindel admit it.8 The Royal College of Psychiatrists altered its statement on homosexuality originally submitted to the Church of England's Pilling Commission, conceding sexual 'orientation' is not set at birth, nor is it immutable.9 Lesbian psychologist Lisa Diamond's 'Sexuality is fluid: it's time to get past "born this way"' also makes this point (New Scientist, 22 July 2015).
Because this reasoning no longer holds up to scientific scrutiny, the claim of being 'born gay' is increasingly giving way to claims of sexual fluidity (as Diamond notes, above). Many report spontaneous change in sexual attraction/orientation which 'just happens'.10 This view is affirmed by 'ex-gays' who have experienced change through therapy.11 Ex-gays exist even in the UK, though they tend to be closeted (the US is different, e.g. see the powerful clip of ex-gay voices and perspectives, Suchweresomeofyou.org).
The truth is that no-one is born gay. The assertion that they are does not hold up to scientific scrutiny.
Psychology and Sexual Orientation
From his work with over 900 clients, ex-gay therapist Floyd Godfrey understands homosexuality as the "sexualisation of emotional needs and wounds", à la Simone Weil's "all sins are attempts to fill voids".12 Such attractions "will remain until the individual discovers the meaning of them and fulfils them in legitimate, non-sexual ways", according to another ex-gay therapist Christopher Doyle.13
Drivers of same-sex attraction frequently include early conditioning, perception and/or experience. There is no one easy explanation - but then, there never is in the world of psychology. However, it is important to acknowledge that same-sex attraction is often a fruit of an underlying emotional issue. To ignore this, says ex-transgender activist Walt Heyer, is unwise and (regarding children specifically) could even be tantamount to abuse.14
It is not the purpose of this article to propose a solution to the sexuality crisis currently plaguing our nation – but it bears stating that it is vital that those battling unwanted same-sex attraction are able to access help and support.15 And yet, the current transgender campaign perceives this kind of support as offensive. But even if we use their own logic, that all individuals have a right to choose their gender identity from a rainbow of options, surely people then have the right (if desired) to identify with their biological birth gender, with its heterosexual physiology and function?
Some Practical Responses
The basic biblical truth that is in danger of being lost here is that God made human beings male and female as a central part of his creation. When we tamper with this truth, we put ourselves against God. Ultimately, if we are to recover this truth today, we need to hold out a different definition of identity: one which has our position as divinely created human beings, male and female, at its core, not sexual preference. At its heart, the gender crisis in this nation is precisely this: a crisis of lost identity.
So what can ordinary, Bible-believing Christians do in response? Here are a few suggestions.
- Pray: for the mythology and damage to be exposed; for the many victims of the tyranny of political correctness; and that groups such as CORE will be able to help the increasing numbers of strugglers who want out of homosexuality.
- Equip your Church: ask experts to address these issues and raise awareness in your church or fellowship.
- Give: groups like the Christian Legal Centre are spending a small fortune defending the victims of political correctness in the UK now. Can you help?
- Educate: discover what your children are being taught and get fully involved in their education; Lovewise has excellent resources. Safe at School is another great resource.
- Disseminate: pass on helpful resources to your networks.
- Sign Petitions: Sign petitions and ask your network to do the same, such as AFA's Boycott Target petition or CitizenGO's petition against the World Psychiatric Association's condemnation of therapy for unwanted same-sex attraction.
- Attend Events: The Wilberforce Academy is one of the most cutting edge events for 20s and 30s in the UK, aiming to resource them to deal effectively with issues like this. Encourage students and young professionals to attend.
If you would like more information or are interested in greater involvement, please contact me. I run a group (below) which does this 24/7 and we are always interested in meeting 'like minds'.
Lisa S Nolland, MA MCS PhD (Bristol)
Convenor, Marriage, Sex and Culture Group, Anglican Mainstream
This email address is being protected from spambots. You need JavaScript enabled to view it.
References
1 Cook, M. How Elton John has changed marriage. MercatorNet, 27 April 2016.
2 Capital gets ready for London Pride 2015, ITV News, 26 June 2015. See also Pride in London's What's On page for the plethora of LGBTI events around London alone.
3 See Pride in London's Pledge for politicians.
4 Archbishop speaks of challenge posed to Church by 'stunning' gay couples. Pink News, 21 March 2013. Also Welby sorry for Anglican 'hurt' to LGBT community. BBC News, 15 January 2016, and Mawhinney, R, Evangelism in an age of terror, homophobia and indifference: an interview with Archbishop of Canterbury Justin Welby, Christianity Today, 31 March 2016. Also private communication with Lambeth Palace, 22 April 2016.
5 See Stonewall's member list.
6 See Pride in Primary Education., also Gay and lesbian values to be taught in 36 primary schools in Birmingham. Birmingham Mail, 12 December 2014. For copies of CHIPs contact me (see below for details).
7 See online outline of After the Ball (pdf). Also commentary in The homosexual propaganda campaign in America's media, MassResistance.org.
8 See Tatchell, P. Born Gay or Made Gay? Biology is not Destiny. Also Julie Bindel: You can choose to be gay - I choose to live my life as a lesbian. Pink News, 4 July 2014. See also Whitehead, NE, 2013. My Genes Made Me Do It! Homosexuality and the Scientific Evidence. Click here for a synopsis.
9 Royal College of Psychiatrists' statement on sexual orientation (pdf), April 2014.
10 Savin-Williams, RC and Ream, GL, 2007. Prevalence and Stability of Sexual Orientation Components during Adolescence and Young Adulthood, Archives of Sexual Behaviour, 36:385-394. Also Diamond, L, 2008. Female Bisexuality from Adolescence to Adulthood. Developmental Psychology, 44(1):5-14, and Diamond, 2015, above.
11 E.g. Schwab, J. Open letter to Psychology Today: You cannot ignore ex-gays that have changed! Voice of the Voiceless, 18 March 2015. Also Jones, SL and Yarhouse, MA. Honest Sex Science. First Things, October 2012 (though this cohort did not have proper psychotherapy, but engaged in religiously-mediated support group work to reduce their unwanted SSA).
12 Family Watch International. Understanding Same-Sex Attraction. Youtube, 17 November 2013.
13 Doyle, C. Hotel Homosexuality: Yes, you can check out, and leave. MercatorNet, 17 June 2015.
14 Smith, S. Ex Transgender: Parents who don't put their trans kids in psychotherapy are 'abusing' their children. Christian Post, 18 February 2016.
15 Dr Mike Davidson's CORE Issues Trust works with many such individuals.
Weekly passages: Leviticus 16:1–18:30; Ezekiel 22:1-19; Hebrews 9:11-28.
This week's Torah portion - Acharei mot ('after the death') - deals with the distinction between the holy and the profane, between the sacred and the secular, and is often linked with the next portion, Q'doshim ('the holy ones').
It begins with a reminder of how Aaron's sons Nadab and Abihu both disobeyed God's instructions about taking fire only from the altar of sacrifice to light the incense on the Golden Altar in the Holy Place of the Tabernacle.
Both the Menorah and the Altar of Incense were to be lit only with fire from the altar of sacrifice, which itself came from heaven (Num 16:46; Lev 9:24). Aaron's sons offered unauthorised fire for the Altar in the Holy Place ('strange' fire, from another place). And "fire came out from the Presence of the Lord, and consumed them" (Lev 10:1-3). This may have seemed harsh, but it emphasised the need to recognise the awesome sanctity of the Holy One of Israel.
Moses tells Aaron that even the High Priest was not to enter the Holy of Holies just when he chose, but only at the Lord's prescribed times, and in His prescribed ways. God had told them: "Among those who approach me, I will show Myself holy" (Lev 10:3). Aaron wisely remained silent. In His covenant love, it seems that God was trying to prevent further 'accidental' deaths due to the Israelites (even priests) coming into His Presence casually, not understanding His holy nature. The veil in the Tabernacle was thus to demonstrate His holiness. The writer of the letter to the Hebrews also reminds us that we too are to "worship God acceptably, with reverence and awe, for our God is a consuming fire" (Heb 12:28-29).
God is the Holy One, the Holy One of Israel
There is in many groups today a great superficiality in our awareness of God's holiness. Entering God's Presence in church as a social gathering, or focusing on opportunities for 'church business' does not recognise that we are in the Holy of Holies, and distractions (chatting or music) often compete with prayer or the reading of His word.
Yes, He is our Father. In Jesus, He is an intimate Father whom we may call Abba, the Aramaic term for Dad or Papa. There is a place for both, but we do not have the right to approach God casually. He is not a buddy, or a white-haired old gentleman. God's nature is q'dosh, Holy, which means 'separate from' and, at a deeper level, 'totally other than'.
The seraphim ('burning ones') around His throne constantly proclaim God's supreme nature - q'dosh, q'dosh, q'dosh - Holy, Holy, Holy (Isa 6:3). They correspond to the living creatures in Revelation 4:8 who also proclaim this three-fold appellation of God's infinite holiness.
In straying from our Jewish roots, we have largely lost the sense of the transcendent nature of God. He is the Holy One of Israel. He is a being that we sinful humans cannot approach without the given protection of His prescription. Under the first covenant this was through a High Priestly mediator, and only once a year; and by the renewed covenant in Jesus' Blood, it is through the second veil that once separated us from this holy God, but which was "torn in two from top [Greek anothen] to bottom" (Matt 27:51; anothen means something that comes from above - from God), inviting us boldly "to enter the Most Holy Place" (Heb 9:3; 10:19).
The veil in the Tabernacle and the Temple had cherubim skilfully woven into it. Cherubim traditionally act as guards, as in the Garden of Eden, "to guard the way to the Tree of Life" (Gen 3:24), and in the Tabernacle they reflected God's protection, by guarding the way to His Holy Presence. At Jesus' death, God removed them allowing access even to His very Presence - but only through His Son.
So How Can We Approach Such a Holy God?
Jesus, Yeshua, told us: "I am the Way, and the Truth and the Life. No man comes to the Father except through Me" (John 14:6). Although we pray to 'Our Father' in the prayer that Jesus taught us, in knowing Jesus we know the Father, for Jesus is "the exact representation of His being" (Heb 1:3), and the Son reveals the Father to whom He chooses (Luke 10:22). He tells His disciples: "I and the Father are one" (John 10:30). Indeed, His Father and He together will come and make their home in those who love Him and obey His teachings (John 14:23).
But for this we need to know the Holy One. Jesus is our High Priest, and it is only by His shed Blood, offered to God as an atoning sacrifice for sin, that we may enter the Presence of a holy God. This is the only way, a new and living way, consecrated for us through His flesh, that is His Body. It is His shed Blood on the Cross alone that gives us access to the Father, and it is His way to new life. But we must draw near the Holy One in the right manner, in humble worship, our hearts and bodies washed, and come by faith in the finished work of the Son of God (Heb 10:19-22).
The Call to be Holy
Under the first covenant, God's desire to dwell with His people was expressed through a sacrifice on Yom Kippur that was an atonement for sin. Two kids of the goats were chosen by lot, one to be offered to the Lord as the sacrifice for sin and the other to be a scapegoat, where the High Priest symbolically transferred the sin of the congregation to the goat by laying his hands on its head, and the animal was then banished into the wilderness, carrying Israel's sins away (Lev 16:8-10).
This type or pattern was fulfilled in Jesus' sacrifice on the Cross at Passover, when the Lord laid upon Him the iniquity of us all - our sin and all its evil consequences (Isa 53:6). "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God" (2 Cor 5:21), and thus be welcomed into the Father's Presence through the shedding of Jesus' Blood. This is the Father's invitation to intimate relationship with Him. But it is clear that "without the shedding of blood there is no forgiveness of sins, and where these have been forgiven" through Jesus' sacrifice, "there is no longer any sacrifice for sin" (Heb 9:22; 10:18) - neither prayer, nor repentance, nor good deeds. The Cross was Jesus' finished work, perfectly perfect, completely complete (Greek tetelestai).
There are also in this passage warnings against the consumption of blood (for blood represents life) and against a range of unlawful sexual practices, which defile both man and the land. For both Israel and the Canaanites before them, this defilement led to the violent removal of the people from the land. God requires morality and holiness in Gentile nations today also, as this rebellion is a desecration of God's holiness and of His Name (chillul hashem).1 Later, Ezekiel was shown practices by people in Jerusalem which were abominations to the Lord, and received God's confirmation that He would "consume them with My fiery anger" (Ezek 22:21).
Hallowed Be His Name
This Friday at sunset is the start of Pesach (Passover), when the first Passover is remembered in Seder meals, by many Jewish people who celebrate God's redemption and freedom from slavery in Egypt, and by believers in Yeshua who celebrate their salvation and freedom from slavery to sin. Let us at this time renew our calling to be holy; to be consecrated and sanctified for the Lord, when we draw near to Him in prayer and worship. But let it be in awe and reverence for His q'dosh.
Jesus taught us in coming to our Father in prayer, to say, "Hallowed be Your Name". This means, may people understand that You are the Holy One, 'totally other than'. May people see Your holy nature through what we do and say, in the way we live. May our lives reflect Your holy Name and character, because You are holy.
Rabbinic wisdom calls this kiddush hashem,2 a way of blessing God through righteous living in a way that distinguishes between the holy and the profane, a way that is characterised by honesty, integrity and holiness, and a way that brings glory to God among those who do not yet know Him.3 We must proclaim the Kingdom and heal the sick (as Jesus did). Both words and deeds are needed to bring God glory, and to sanctify His Holy Name.
God's Summary
This is an essential aspect of our relationship with Him, through the veil. He encourages us to understand His awesome holiness, by saying to all Israel, and to us (Lev 19:2):
"Be holy, because I, the Lord your God, am holy."
Author: Greg Stevenson
References
1 Telushkin, J. A Code of Jewish Ethics 1, pp456-475, 'You shall be holy'.
2 Ibid
3 Tverberg, L. Walking in the Dust of Rabbi Jesus, p87.
This week's Torah portion - Acharei mot ('after the death') - deals with the distinction between the holy and the profane, between the sacred and the secular, and is often linked with the next portion, Q'doshim ('the holy ones').
It begins with a reminder of how Aaron's sons Nadab and Abihu both disobeyed God's instructions about taking fire only from the altar of sacrifice to light the incense on the Golden Altar in the Holy Place of the Tabernacle.
Both the Menorah and the Altar of Incense were to be lit only with fire from the altar of sacrifice, which itself came from heaven (Num 16:46; Lev 9:24). Aaron's sons offered unauthorised fire for the Altar in the Holy Place ('strange' fire, from another place). And "fire came out from the Presence of the Lord, and consumed them" (Lev 10:1-3). This may have seemed harsh, but it emphasised the need to recognise the awesome sanctity of the Holy One of Israel.
Moses tells Aaron that even the High Priest was not to enter the Holy of Holies just when he chose, but only at the Lord's prescribed times, and in His prescribed ways. God had told them: "Among those who approach me, I will show Myself holy" (Lev 10:3). Aaron wisely remained silent. In His covenant love, it seems that God was trying to prevent further 'accidental' deaths due to the Israelites (even priests) coming into His Presence casually, not understanding His holy nature. The veil in the Tabernacle was thus to demonstrate His holiness. The writer of the letter to the Hebrews also reminds us that we too are to "worship God acceptably, with reverence and awe, for our God is a consuming fire" (Heb 12:28-29).
God is the Holy One, the Holy One of Israel
There is in many groups today a great superficiality in our awareness of God's holiness. Entering God's Presence in church as a social gathering, or focusing on opportunities for 'church business' does not recognise that we are in the Holy of Holies, and distractions (chatting or music) often compete with prayer or the reading of His word.
Yes, He is our Father. In Jesus, He is an intimate Father whom we may call Abba, the Aramaic term for Dad or Papa. There is a place for both, but we do not have the right to approach God casually. He is not a buddy, or a white-haired old gentleman. God's nature is q'dosh, Holy, which means 'separate from' and, at a deeper level, 'totally other than'.
The seraphim ('burning ones') around His throne constantly proclaim God's supreme nature - q'dosh, q'dosh, q'dosh - Holy, Holy, Holy (Isa 6:3). They correspond to the living creatures in Revelation 4:8 who also proclaim this three-fold appellation of God's infinite holiness.
In straying from our Jewish roots, we have largely lost the sense of the transcendent nature of God. He is the Holy One of Israel. He is a being that we sinful humans cannot approach without the given protection of His prescription. Under the first covenant this was through a High Priestly mediator, and only once a year; and by the renewed covenant in Jesus' Blood, it is through the second veil that once separated us from this holy God, but which was "torn in two from top [Greek anothen] to bottom" (Matt 27:51; anothen means something that comes from above - from God), inviting us boldly "to enter the Most Holy Place" (Heb 9:3; 10:19).
The veil in the Tabernacle and the Temple had cherubim skilfully woven into it. Cherubim traditionally act as guards, as in the Garden of Eden, "to guard the way to the Tree of Life" (Gen 3:24), and in the Tabernacle they reflected God's protection, by guarding the way to His Holy Presence. At Jesus' death, God removed them allowing access even to His very Presence - but only through His Son.
So How Can We Approach Such a Holy God?
Jesus, Yeshua, told us: "I am the Way, and the Truth and the Life. No man comes to the Father except through Me" (John 14:6). Although we pray to 'Our Father' in the prayer that Jesus taught us, in knowing Jesus we know the Father, for Jesus is "the exact representation of His being" (Heb 1:3), and the Son reveals the Father to whom He chooses (Luke 10:22). He tells His disciples: "I and the Father are one" (John 10:30). Indeed, His Father and He together will come and make their home in those who love Him and obey His teachings (John 14:23).
But for this we need to know the Holy One. Jesus is our High Priest, and it is only by His shed Blood, offered to God as an atoning sacrifice for sin, that we may enter the Presence of a holy God. This is the only way, a new and living way, consecrated for us through His flesh, that is His Body. It is His shed Blood on the Cross alone that gives us access to the Father, and it is His way to new life. But we must draw near the Holy One in the right manner, in humble worship, our hearts and bodies washed, and come by faith in the finished work of the Son of God (Heb 10:19-22).
The Call to be Holy
Under the first covenant, God's desire to dwell with His people was expressed through a sacrifice on Yom Kippur that was an atonement for sin. Two kids of the goats were chosen by lot, one to be offered to the Lord as the sacrifice for sin and the other to be a scapegoat, where the High Priest symbolically transferred the sin of the congregation to the goat by laying his hands on its head, and the animal was then banished into the wilderness, carrying Israel's sins away (Lev 16:8-10).
This type or pattern was fulfilled in Jesus' sacrifice on the Cross at Passover, when the Lord laid upon Him the iniquity of us all - our sin and all its evil consequences (Isa 53:6). "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God" (2 Cor 5:21), and thus be welcomed into the Father's Presence through the shedding of Jesus' Blood. This is the Father's invitation to intimate relationship with Him. But it is clear that "without the shedding of blood there is no forgiveness of sins, and where these have been forgiven" through Jesus' sacrifice, "there is no longer any sacrifice for sin" (Heb 9:22; 10:18) - neither prayer, nor repentance, nor good deeds. The Cross was Jesus' finished work, perfectly perfect, completely complete (Greek tetelestai).
There are also in this passage warnings against the consumption of blood (for blood represents life) and against a range of unlawful sexual practices, which defile both man and the land. For both Israel and the Canaanites before them, this defilement led to the violent removal of the people from the land. God requires morality and holiness in Gentile nations today also, as this rebellion is a desecration of God's holiness and of His Name (chillul hashem).1 Later, Ezekiel was shown practices by people in Jerusalem which were abominations to the Lord, and received God's confirmation that He would "consume them with My fiery anger" (Ezek 22:21).
Hallowed Be His Name
This Friday at sunset is the start of Pesach (Passover), when the first Passover is remembered in Seder meals, by many Jewish people who celebrate God's redemption and freedom from slavery in Egypt, and by believers in Yeshua who celebrate their salvation and freedom from slavery to sin. Let us at this time renew our calling to be holy; to be consecrated and sanctified for the Lord, when we draw near to Him in prayer and worship. But let it be in awe and reverence for His q'dosh.
Jesus taught us in coming to our Father in prayer, to say, "Hallowed be Your Name". This means, may people understand that You are the Holy One, 'totally other than'. May people see Your holy nature through what we do and say, in the way we live. May our lives reflect Your holy Name and character, because You are holy.
Rabbinic wisdom calls this kiddush hashem,2 a way of blessing God through righteous living in a way that distinguishes between the holy and the profane, a way that is characterised by honesty, integrity and holiness, and a way that brings glory to God among those who do not yet know Him.3 We must proclaim the Kingdom and heal the sick (as Jesus did). Both words and deeds are needed to bring God glory, and to sanctify His Holy Name.
God's Summary
This is an essential aspect of our relationship with Him, through the veil. He encourages us to understand His awesome holiness, by saying to all Israel, and to us (Lev 19:2):
"Be holy, because I, the Lord your God, am holy."
Author: Greg Stevenson
References
1 Telushkin, J. A Code of Jewish Ethics 1, pp456-475, 'You shall be holy'.
2 Ibid
3 Tverberg, L. Walking in the Dust of Rabbi Jesus, p87.
Weekly passages: Leviticus 16:1–18:30; Ezekiel 22:1-19; Hebrews 9:11-28.
Truth and justice have at last prevailed with the Hillsborough enquiry verdict. But where was God in the terrible events in Sheffield 27 years ago?
Everyone in Liverpool is relieved that truth and justice have at last prevailed with the enquiry verdict that 96 football fans were not responsible for their own deaths. But where was God when the terrible events in Sheffield happened, 27 years ago?
Clifford Hill looks back at his own ministry notes of a team event in Sheffield 28 years ago to shed some light on this. This is what he recorded:
MINISTRY NOTES: SHEFFIELD 1988
In the autumn of 1988 we did a week's ministry in Sheffield, with meetings at a number of different churches as well as some united events. On the final day the organisers had arranged a gathering of ministers, pastors and leaders of all the churches in the city who had been participating in the mission. Several other clergy whose churches had not participated in the meetings also accepted invitations to attend this team event - either out of curiosity or possibly to confirm how right they had been not to participate! There were about 80 clergy and lay leaders present for this final session.
Members of the team had been staying at various addresses in and around Sheffield. Monica and I stayed in the home of a suburban vicar. On the morning of the final meeting I drove the Ministry car to pick up some of the team who were staying in other houses. Edmund Heddle took the front passenger seat and David Noakes and Monica were in the backseats. Edmund usually occupied the front seat as he was rather large and needed the additional room, but he was hopeless at navigation so Monica usually had the map and gave back seat directions. On this occasion we were driving through heavy rush hour morning traffic when suddenly Edmund said, "Stop the car! Stop the car!"
I was busy thinking of what I should say at the forthcoming meeting and I was quite startled to hear his voice. Moreover, I had no idea why he should give such a command. It was not easy to respond as we were in the outside lane surrounded by slow-moving traffic but there was an urgency I could not ignore. I assumed he was unwell. I stopped as soon as possible, putting on the hazard lights at the same time. We were right opposite the Hillsborough football ground.
Edmund was making strange groaning noises which convinced me that he was ill. All three of us looked at him anxiously and asked what was the matter. He was unable to reply and appeared to be robbed of the power of speech, which increased our concern for his health. He signalled us to be quiet and after what seemed to be ages, but was probably no more than a minute or two, he indicated that he was seeing a picture and receiving a message.
It was not unusual for Edmund, an elderly Baptist minister, to see pictures with a message and after a number of years working together we had learned to respect his integrity. When Edmund said he was receiving something from the Lord we gave him space and we paid attention. On this occasion he was clearly going through a deeply traumatic experience that had a strangely emotional effect upon him. He was groaning and weeping and breathing heavily. He was trying to describe what he was seeing but he simply could not articulate the experience. Eventually he began falteringly:
I see a most terrible tragedy in that football ground. There is an immense crowd that overflows the stands. I see people stumbling and others treading upon each other in the crush. There is panic! There are bodies, children, young people and adults being trampled upon. The noise of their cries and their suffering and fear and panic is unbelievable and indescribable. I hear such a tumult and see such disorder and bewilderment. No one knows what to do. Everywhere there is panic and many lives are being lost. The authorities are powerless to deal with the situation and no one knows what to do. The cries of the dying are too much to bear.
His voice tailed off and he lapsed into a heavy silence; his whole body being shaken with emotion. For a long time, he could do no more than groan and weep helplessly. We had never seen Edmund so disturbed in all the years that we had worked together as a team. We knew that he was not given to emotional outbursts and this was something very special. So we simply sat there in the car surrounded by traffic with no words spoken. We didn't even look at each other. We were in silent prayer, trying to deal with something we didn't understand.
We must have sat there for at least 10 minutes listening to Edmund's dramatic description; then asking the Lord to show us what to do. Eventually we remembered that we had a large number of church leaders from across Sheffield waiting for us. We all agreed that Edmund must report his experience to the local church leaders. We moved out into the traffic heading for the church where the meeting was to take place.
The meeting began with worship: we gave our report on the previous week's meetings and there was a good time of feedback followed by intercession. We then briefly described our journey that morning and told them that Edmund had received a picture with a message which we believed to be a significant revelation.
Having set the scene, I asked Edmund to describe his experience. He did so without the dramatic emotion that he had experienced in the car outside the football ground and everyone listened intently. It was difficult to gauge the reaction but no doubt many were sceptical and others simply felt that there was nothing they could do about it. We had a time of open prayer when many voices were raised asking God to show us the significance of this picture and that if it were a true word of warning, God would show what action should be taken. We returned to London leaving them to seek further guidance.
On Saturday 15th April 1989, the nation was stunned by news of the worst tragedy in the history of British football. Liverpool Football Club was due to play a semi-final match in the FA Cup against Nottingham Forest at the Hillsborough Sheffield ground. Thousands travelled from Liverpool to support their team in this important match and many thousands also travelled from Nottingham. The Liverpool end of the ground was vastly overcrowded and insufficient precautions were taken to limit the number of fans entering that section. The crush was so great that barriers collapsed and metal fencing was broken down. People stumbled and were trodden upon. The resulting panic increased the problem. 96 people lost their lives. The youngest was a boy only 10 years old. Five boys were aged 14. Most of the casualties were young men in the age range 17 to 24 while the oldest were two men in their 60s. The sense of bereavement and loss in the City of Liverpool was intense. The whole City mourned the loss of their children, young men and fathers.
Immediately after this event many of the clergy in Sheffield telephoned our Ministry office or wrote letters recalling the vivid picture that Edmund had received. There were many expressions of regret that no action had been taken. No one had gone to the football authorities and warned them of the danger that God had revealed. Of course, it is quite likely that the football authorities would have dismissed the warning but many of the ministers expressed a sense of guilt that they had not taken the warning seriously.
An Important Lesson
The people of Liverpool have had to wait 27 years to hear the truth about what happened on that fateful Saturday. At last the lies and cover-ups have been exposed: truth and justice have been established. But the ministry notes above show that there is another revelation which ought to be made known to the people of Liverpool: it is that God cared so much for their sons and daughters and husbands and fathers that he gave a special revelation to one of his servants – one who was listening to him regularly and was sensitive enough to the Holy Spirit that God was able to speak to him as we drove past that football ground some six months before the event.
God gave that revelation to Edmund so that lives could have been saved! I am not blaming the Sheffield clergy for their lack of action because I too did nothing more. As team leader I should have followed up our visit by ensuring that the football authorities were contacted and given the warning. I was busy going on to other meetings around the country; but that is not a valid reason for not taking the revelation seriously enough.
There are lessons here – for those in church leadership and for ordinary believers. If church leaders do not take prophetic warnings seriously we cannot expect secular authorities to do so.
All committed Christians have access to God through the Holy Spirit and all can learn to listen. At Prophecy Today UK we often hear of believers receiving words from the Lord, giving them to their pastor but having them rejected or not taken seriously. Leaders should take care not to dismiss words of revelation lightly, but to weigh them carefully and thereby encourage the whole fellowship to be a listening as well as a praying people.
Prophecy Today UK's Managing Editor, Frances Rabbitts, left university two years ago. She looks back at university life and asks: how free are students to speak the truth today?
Last month, pro-life students at the University of Strathclyde in Glasgow became the latest casualties of the free speech war raging in our universities.1
Before them, it was the social science student from Sheffield who was expelled from his course after expressing views on his Facebook page in defence of the biblical definition of marriage.2 Before that, it was exposure of 'institutional anti-Semitism' amongst left-wing students in Oxford.3 I could go on.
The New 'Progress'
Much has changed in British universities in the last few decades. Historically, they have had a reputation for being places of radicalism, open debate and free thinking, taking the lead in challenging the status quo. This has often (though not always) been cause for celebration, with student groups contributing to advances in women's educational rights in Britain, and racial civil liberties in America.
Today however, student radicalism is being bent in a new and more sinister direction. Our universities are now leading the way in clamping down on free speech. Left-wing student radicalism now means lashing out against anyone who dares to challenge the hallowed doctrines of secular humanism. They are the new racists, the new sexists, the new homophobes, the new fascists, deserving of being silenced, shunned - even attacked.
So, where once 'thinking outside the box' was championed and celebrated, now it is being demonised and excised, all in the name of progress. Of course, universities are not the only places where this is happening. They are part of a much bigger assault on Western freedoms – but a significant part, nonetheless.
British universities were once known for open debate and 'free thinking' – but now student radicalism is being bent in a more sinister direction.
Censorship Growing
Perceptive web magazine Spiked, which paradoxically boasts a strongly secular humanist philosophy, has long been critical of this growing culture of censorship and intolerance, last year launching the world's first Free Speech University Rankings, using a traffic light colour ranking system.4 It found that a staggering 80% of British universities in 2015 had been accused of censoring free speech in some way. Activities such as 'no platforming' (refusing particular speakers), banning specific speech, ideologies or group affiliations, and protesting potentially 'offensive' groups or meetings are all widespread.
This year, the percentage accused of censorship has risen to 90%, with over half of all university institutions in Britain receiving a 'Red' marking (i.e. most hostile to free speech).5
Spiked editor, Brendan O'Neill, has described today's student culture thus: "Where once students might have allowed their eyes and ears to be bombarded by everything from risqué political propaganda to raunchy rock, now they insulate themselves from anything that might dent their self-esteem and, crime of crimes, make them feel 'uncomfortable'."6 [emphasis added]
In the last year, 90% of British universities have been accused of censoring free speech in some way.
Selective Persecution
This growing culture of censoring the 'uncomfortable' often comes in the form of blanket bans on 'homophobic' speech, 'extremist' behaviour and any form of 'harassment', as well as generic official commitments to 'dignity', 'equal opportunities' and 'respect'.
What this translates to in real life, however, is highly selective – certain belief systems and perspectives are attacked whilst others are allowed to go free. For instance, the National Union of Students has been criticised for freely condemning both Israel and UKIP, but refusing to condemn Islamic State for fear of being branded Islamophobic.7
Unsurprisingly, a common theme of this selective outrage against the 'uncomfortable' is a large-scale attack on biblical values (especially on gender, abortion and marriage), Jewish groups (under the banner of anti-Israel sentiment) and Christian Unions.
In many institutions, Jewish students now experience harassment and bear the brunt of aggressive anti-Israel protests as a new norm.8 In April the NUS hit the news again, not least because of anti-Semitic remarks made by its new president.9 As regards pro-life, the latest incident in Glasgow is not the only recent example of anti-abortion groups experiencing censorship on campus – the same thing happened in Dundee in 2014.
Campus censorship is highly selective – and is frequently characterised by attacks on Jewish and Christian groups, and biblical values.
How the Tables Have Turned
Most Christian students are fully aware that living their faith out on campus is a battle. But it is more than just a battle for them as individuals (important though this is). They are part of a much larger and longer-standing war for the minds of British young people.
How did we get here? I want to suggest that the tables have turned in our universities because the enemy finally has them right where he wants them: by and large, they have become dedicated temples to secular humanism, churning out generation upon generation of converts trained to think, write and work accordingly.
Decades ago, when the status quo in Britain was broad adherence to Christianity (if only cultural) and most people had been brought up within a biblical value system, it was in the enemy's interests to challenge these widely held beliefs where possible – including in universities, through such vehicles as 'free thinking' and 'dissent'. Now it no longer works to his advantage to encourage thinking (or believing) outside the box – because Britain's cultural 'box' is no longer Christianity, but secular humanism.
It is no longer in the enemy's interested for universities to challenge the status quo in British culture – because the status quo is no longer Christianity, but secular humanism.
So, instead of universities being centres for challenging the status quo, they are now strategic hubs for its defence. The goal is to consolidate its hold, either by keeping God behind closed doors, a matter of private, individual significance not for public consumption, or by trying more overtly to silence biblical truth on campus.
The Truth is Uncomfortable
Perhaps all of this should be no surprise. With no apology to the campus police, the gospel is an uncomfortable message. We bear it on behalf of the Lord Jesus, who declared that it would naturally cause division between those who accepted it and those who did not (Matt 10:35-36). But those who are willing to be made uncomfortable by its truths will ultimately be blessed with the true comfort of the Holy Spirit.
So, this is not a time to be passive. If you know any Christian students, or have them in the family, I encourage you to pray with them and support them in their faith regularly – intercede for them, that God would empower them to live and speak in a truly counter-cultural way. Encourage them to stand with Jewish students experiencing persecution. And help them to petition the Lord for wisdom about how to rally together and speak out, that the truth might be heard.
They are on one of many front lines in this country – but this is an opportunity for witness as much as it is a threat of social martyrdom. Pray that their freedom in Jesus would be so attractive that every 'casualty' in this war would lead to many others finding life.
References
1 Pro-life students refused funding at Scottish university. The Christian Institute, 12 April 2016.
2 Christian student to seek further action after expulsion from university course. Christian Concern, 8 April 2016.
3 Simons, A. It's time we acknowledged that Oxford's student left is institutionally anti-Semitic. The Guardian, 18 February 2016.
4 Free Speech University Rankings, Spiked Online.
5 Ibid. See specific university rankings here.
6 O'Neill, B. Free speech is so last century. Today's students want the 'right to be comfortable'. The Spectator, 22 November 2014.
7 Rickman, D. NUS will condemn Israel and Ukip but not Isis. The Independent, 2014.
8 E.g. see Firsht, N. When Anti-Zionism Slips Into Anti-Semitism. Spiked, 19 February 2016.
9 University students threaten to split from NUS. BBC News, 22 April 2016.
There are many prophecies currently in circulation to do with Britain and her future in/out of the EU. Will you join with us so we can test these as a community?
The up-coming EU Referendum is drawing Christians all around the nation to think and pray about the direction in which Britain and Europe are headed. There have been a number of recent prophecies circulating churches and prayer groups, many of which call the UK to come out of the EU and give warnings about the direction in which the EU will eventually go.
It could not be more important for Christians to test these prophecies – so we are beginning a new series through which we might, as a community of faith, do this together. It also seems a pertinent time to re-print and test other significant prophecies for our nation that have been given historically.
Expecting Bias
In recent discussions within the Prophecy Today team we have noted that we should expect human bias in all contemporary prophecies, as a matter of course. Each of us is at a certain point in our biblical understanding and is still growing and this can shape the way we hear and speak out what we feel God is saying. We may also have denominational bias or be influenced by our educational background or life experiences.
There have been a number of recent prophecies about the EU circulating churches and prayer groups – it could not be more important for these to be tested.
There are times when the prophetic word is so strong that these biases are bypassed but we need not be embarrassed to put all prophecy to the test, or to question some elements of it. Sometimes we may deliver part of a prophecy accurately and then 'add a bit'. We are not the next Isaiah or Jeremiah, but part of the body of believers – a prophetic people acting together. All prophecy must be thoroughly tested and then we can be sure we really do have the word of God, as he confirms the understanding of his word to his people.
Seeing Prophecies in Context
Prophecy Today began in 1986 after major conferences in Israel where attention was drawn to Haggai's prophecy, repeated in the Book of Hebrews, concerning the shaking of the nations. We believe that this is the era we are in now and this is a prime reason for our re-publishing Prophecy Today online at this time. Though this view is still subject to testing, including by our readers, it continues to shape our work.
The outworking of this prophecy is involving much detail, and the prophecy itself fits into an overall 'end time' perspective. Among the issues for us to understand, therefore, is the UK's continuing membership of the EU – because whichever way we go, consequences will follow.
We believe we that the UK's membership in the EU needs to be understood in context of the wider fulfilment of Haggai's prophecy of a final great shaking of the nations.
Testing Prophecies: Things to Note
Testing of prophecy is best done methodically. We have chosen to begin our series by outlining three broad principles – though for a comprehensive testing, we recommend the list of 12 tests compiled by Dr Clifford Hill.1
First, we know that sometimes God will do things unconditionally, even overriding human will (e.g. whilst steering us through a time of need), but apart from these times, most predictive prophecies (i.e. promises of blessing or judgment) are conditional. In these cases, 'if' is one of the big words of the Bible, and we would expect 'ifs' to feature within most contemporary prophecy.
Secondly, when we believe that the Lord has spoken, even if we feel strongly that it is from him, it is usually more helpful to ask others to test the prophecy using the words "I believe the Lord may be saying..." rather than as a direct word: "The Lord says...".
Thirdly, in testing prophecy for nations other than Israel, our reference point comes from Jeremiah 18. Jeremiah had been taken to the potter's house. Whilst telling Jeremiah what was to become of Judah, using the potter as a metaphor for how God could reform Judah, the following was revealed as God's promise for any nation: "If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned" (Jer 18:7) (note the ongoing nature of the prophecy and also the 'if').
In testing prophecy for nations other than Israel, our reference point comes from Jeremiah 18.
This Week: Test the 'Mother Barbara Prophecy'
Over the coming weeks we want to lay out some prominent prophecies spoken through the last century about our nation, and test them together. Take time alone in prayer and in prayer groups to do this.
This week, let us go back to reconsider a prophecy that has encouraged many Christians, especially women's prayer groups such as the Lydia Fellowship, for decades. This is the prophecy of 1911 passed on to Mother Barbara by Bishop Aristocoli shortly before his death:
Tell the women they must belong absolutely to God. They must believe in the great things that are happening that God is doing on the earth. They must prepare their souls, their children and their husbands. And they will have very much work to do for God. Oh, what a great work the women will have to do in the end time, and the men will follow them. Not one country will be without trial – do no be frightened of anything you will hear.
An evil will shortly take Russia and wherever this evil comes rivers of blood will flow. This evil will take the whole of the world and wherever it goes rivers of blood will flow because of it. It is not the Russian soul but an imposition of the Russian soul. It is not an ideology or a philosophy, but a spirit from hell.
In the last days Germany will be divided in two.
France will be just nothing.
Italy will be judged by natural disasters.
Britain will lose her empire and all her colonies and will come to almost total ruin, but will be saved through praying women.
America will feed the world, but will finally collapse.
Russia and China will destroy each other. Finally, Russia will be free and from her believers will go forth and turn many nations to God.
Let us begin to test aspects of this:
- Helpful Style: In what has come to be known as 'The Mother Barbara Prophecy', there is no claim that it is indeed a prophecy – no "thus saith the Lord" – more measured exhortation (though there is a prophetic nature to the foretelling of the future).
- Standing the Test of Time: Much has come to pass in world history which seems to verify the prophecy, especially relating to Russia and Germany, though Germany is now reunited. Now we are in the time when clarity is needed, since implications for contemporary Europe seem to be bound up in the last sections.
- Lack of Clarity: There has been tremendous encouragement for women called to prayer that through answered prayer Britain will be saved, yet what does it mean for a nation to be saved?
- Lack of Conditions: The prophecy states that Britain will be saved, but gives no conditions on such salvation.
What else do you notice about this prophecy? We encourage you to weigh it using the twelve tests of prophecy discussed previously, to assess once more this prophetic word in the light of Britain today and its relationship with the EU.
Do post your responses below for others to see, or email them in for our consideration.
Next week: Smith Wigglesworth's 1947 prophecy
References
1 Hill, C. Prophecy Past and Present: An Exploration of the Prophetic Ministry in the Bible and the Church. Copies available from the Issachar Ministries office – email This email address is being protected from spambots. You need JavaScript enabled to view it..
Paul Luckraft reviews 'To Life!', the final instalment in Steve Maltz's trilogy on the Western Church (2011, Saffron Planet)
With this book the author completes his Way-Truth-Life trilogy (see previous reviews of How the Church Lost the Way, and How the Church Lost the Truth) and fittingly divides his final volume into three parts named The Way, The Truth and (the longest section) The Life.
As always, Maltz writes in an illuminating and witty manner, challenging us to rethink our traditions and natural tendencies in order to gradually shed our Greek way of thinking and become more Hebraically, and hence more biblically, minded. He explains that while the Greek mindset may have enabled us to make certain advances which we call 'progress', it is not comfortable with the supernatural, nor does it offer the correct tools for understanding God's word. Overall, Greek thinking "does not provide a natural interface for our dealings with God" (p38).
The Way: What 'Church' Should Look Like
In Part One, Maltz describes the early church and the way it operated, contrasting it with today where organised structures and hierarchies dominate - both in terms of buildings and management. Western churches now seem like distant cousins of those founded by the first apostles. So much baggage has been added over 2,000 years, largely squashing the original idea of church as a collection of 'called-out ones' each functioning according to gift and calling.
He devotes a few pages to certain small groups who did seek to exist independently of the mainstream Church and apply biblical principles. Brief outlines of such faithful (but often persecuted) remnants include the Waldenses, Albigenses and Hussites. Appendix 1 contains recommended reading for anyone wanting to learn more about this aspect of Church history.
So much baggage has been added to the Church in 2,000 years, squashing the original idea of a collection of 'called-out ones' functioning according to gift and calling.
He asserts that 'church' may have started out as a group of called-out ones but "once Greek thinking and personal ambition had been added to the mix, it had reversed metamorphosised, from the beautiful free butterfly of the earliest expressions to the ugly caterpillar of State control" (p36). He goes on to ask the key question: is any of this reversible? Is there a way back? He is not optimistic but in the remaining sections he explores this further.
The Truth: The Battle for Our Minds
In Part Two, The Truth, the author claims that what we usually classify as wisdom is very different from the wisdom that is 'from above'. We naturally strive to acquire wisdom by our own efforts and thought processes rather than by faith. Such pride can only produce a wisdom that is earthly, unspiritual, even devilish, rather than the pure kind which is transmitted to us directly from heaven itself (James 3:15-17). To highlight this the author takes us back to the Garden of Eden and the Fall to show us how Adam's thinking changed and what our default position now is.
The battle for our minds can be summed up as Hebraism versus Hellenism. The Greek mindset is man-centred, where self-fulfilment dominates our thinking. It drives us to exploit God for our own needs and creates a thirst for more knowledge, independent of that which God desires to give us. Greek thinking tries to work God out - to find out how he ticks.
It aims to remove all mysteries as it "seeks to know the unknowable, understand the un-understandable...To the Greek mind, the intellect must be exercised, even if this exercise is futile" (p100). By contrast the Hebraic mindset is one of reverence and respect which accepts God's majesty and greatness, and simply aims to please him by doing what he wants. Only this way can we be led into real truth, his truth.
Maltz contrasts Hellenism with Hebraism, outlining the battle between man-centred 'logic' and the Hebraic mindset of reverence, mystery and faith.
The author suggests that ideally, we need to install a new operating system and reboot our brains, but recognises this is impossible! The only realistic approach is an incremental one, a gradual process to encourage us to think more as God would want us to and less as the world has trained us to. In his third section he explores how this can happen as we head 'To Life!'
The Life: Working Out Kingdom 'Logic'
Part Three is more thematically arranged, including topics such as the family, money, the Bible and Jesus himself. The author argues that the Kingdom of God is not arranged according to Greek rules and logic. It is not always predictable and orderly. God is far bigger than this.
Maltz is equally concerned that we learn to act Hebraically, not just think Hebraically. He offers many practical tips to help our transformation and transition. There is also an informative chapter on the One New Man concept which would radically bring the Church back into line with God's purposes. The author critically examines its current situation and what is needed to make it a greater reality.
Maltz is concerned that we learn to act Hebraically – not just think Hebraically.
In this book Maltz continues to ask all the right questions which, if we are not afraid of them, will motivate us to change. Overall this is another absorbing read from a refreshingly honest writer, whose heart is to see a worldwide family of believers who are following the one who in himself is The Way, The Truth and The Life.
'To Life' (223 pages, paperback) is the final book in a three-part series by Steve Maltz on the state of the Western church. It is available from Saffron Planet Publishing for £10.
Next week: an interview with Steve Maltz!
The Government's propaganda may put people off, or it may deceive them - just as the nation was deceived in the 1975 EU Referendum.
British people dislike bullies. We have a strong sense of fair play and on big issues we like to weigh the evidence and make up our own minds. We are an island people and we value our independence. We do not like being bullied. This is why the huge pressure being put upon the electorate by the Government and their overseas friends, international leaders, big business corporations and bankers may prove to be counter-productive.
The Government promised to help the undecided by publishing the facts. Instead, they have spent £9 million on a blatant piece of propaganda trying to persuade us to stay in the European Union. The front page title of the booklet gives the game away. It says nothing about a presentation of the facts. Its title is "Why the Government believes that voting to remain in the European Union is the best decision for the UK". It then states "The UK has secured a special status in the reformed EU".
We should surely be entitled to ask, what 'special status'? And in what way is the EU 'reformed'? Are the British people once again being deceived by lies from powerful politicians - as we were 40 years ago?
More Deception?
What is happening today looks very similar to how we were tricked into entered the European Union. Ted Heath, the Prime Minister who did the original deal in 1973, readily admitted before he died that he had lied to Parliament and to the British people because he knew that we were not simply joining a trading group but that the intention was always to work towards the formation of a United States of Europe in which we would all lose our sovereign identity.1
This fact was deliberately kept hidden from the British public when we voted at the 1975 referendum on whether or not we should stay in the 'European Economic Community' ('Common Market') as it was then described. In those days it was largely a trading group with nine member states, whereas today the EU is a very different beast, with 28 members in a tightly regulated organisation bound by treaties, such as Maastricht and Lisbon, and controlled by an unelected Commission backed by an enormous bureaucracy, with institutions such as the European Parliament and the European Court of Justice exercising enormous power over our own parliament and legal courts.
In 1975, we were asked to vote on whether we should stay in a small trading group of nine countries. Today, the EU is a very different beast.
When the Maastricht Treaty was being negotiated there were attempts by churches to get some reference to the Judaeo-Christian heritage of Europe but this was strongly resisted by secular humanists, who prevailed.2 The resultant European Union is not only deliberately a godless - in fact, God-denying - organisation, but it is also systemically corrupt, as demonstrated by the fact that it has not been able to persuade the auditors to endorse its accounts for at least the past five years.3 In this country, if a company were in that situation they would not only be prosecuted but they would not be allowed to continue in business.
Miracles in the Past
So how should Christians decide on such an important issue? We surely have to recognise the moral and spiritual battle for the soul of Britain that is involved in the present referendum debate. Christians need to know what God is saying to us, not least by looking at the recent history of Britain in a biblical context. This enables us to understand the purposes of God and what he requires of a nation with a strong Judaeo-Christian heritage such as Britain's.
There are still many people in the older generation who remember that God worked a miracle at Dunkirk in 1940, saving our army from annihilation and giving us victory in the Battle of Britain in the skies. Even Churchill acknowledged in Parliament that it Dunkirk was a "miracle of deliverance".4 Those were days when the whole nation turned to prayer.
It was also at a time of national prayer that Hitler took the irrational decision not to invade Britain. It is now recognised that if the German invasion had taken place in 1940 nothing could have stopped them conquering Britain. Dad's Army would no doubt have fought valiantly but German Panzer tanks would have been rolling down Whitehall within days.
When a nation puts its destiny in the hands of God it can expect miracles to happen. It has happened in the past and it can happen again today – if there is a sufficiently strong believing remnant in the country.
When a nation puts its destiny in the hands of God it can expect miracles to happen. It has happened in the past and it can happen again today.
Opportunity for the Remnant
Of course we know that as a nation we have spurned our spiritual heritage: we have passed many ungodly laws and we no longer deserve to be called a Christian nation. But there is undoubtedly a strong remnant of believers in the older generation and there are many indications of young people coming to faith in Jesus – possibly in reaction to the mess their unbelieving parents have made of the nation. It is the middle generation who are missing in many churches up and down the country today.
Believing Christians know that as a nation we deserve judgement but we also know the love and mercy of God who has given a solemn promise, "If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned" (Jer 18:7).
The Referendum debate is bringing believing Christians to prayer throughout the country. Many prayer meetings are organised for this weekend, St George's Day, 23 April, and many more are planned between now and 23 June. These prayer meetings give us a chance to seek the Lord and know what he is saying to the nation so that we can pray in line with God's will and vote accordingly.
Word on the EU, 2015
We have already nailed our colours to the mast in this magazine but we know many Christians who are still undecided. We respect their integrity and we therefore encourage them to join other Christians in prayer where they can spend time spreading the whole issue before the Lord who will surely answer in clarity.
If you have not yet decided which way to vote, we encourage you to join with others in prayer and spread the issue before the Lord.
Alongside this article we are printing a prophecy from David Noakes that has already been widely circulated. I was with him when he received this prophecy towards the end of last year. David and I have been close friends and colleagues since the early days of the old printed magazine, Prophecy Today.
We have shared a platform at hundreds of meetings over the years and I have heard him prophesy many times, but I have never heard him bring a word that is as directional as this. In publishing it today, please understand that we are not saying that this is a direct word from the Lord. We offer it in love and humility to our fellow believers for weighing and testing, and we offer it as part of the process of seeking the word of the Lord for Britain today.
References
1 E.g. Quote from PRO/FCO 30/789, Sub-committee of official committee on monetary aspects of UK entry to EEC, 1970. The Heath Government's positive response: PRO/CAB 164/771, Informal talks with the European Commission and the exchange of views with member countries during the negotiation period, 1970.
2 E.g. Anderson, MJ. Ungodly Ways: The Dark Side of the European Union. CRISIS Magazine, 1 June 2003.
3 Waterfield, B and Dominiczak, P. EU auditors refuse to sign off more than £100billion of its own spending. The Telegraph, 4 November 2014.
4 Speech to the House of Commons, 4 June 1940. Transcript available via The Churchill Society.
A prophecy to the nation in relation to the forthcoming Referendum on EU membership - for your weighing and testing.
The Prophecy Today UK editorial team has decided to publish a prophecy to the nation in relation to the forthcoming Referendum on EU membership. The prophecy has already been widely circulated and we believe our readers should see it in the context of seeking guidance from God in regard to the Referendum.
We remind readers that all modern prophecy should be tested and not simply accepted as having come from a reliable messenger. Please read the prophecy and then the following note by our Editor-in-Chief, Clifford Hill.
DAVID NOAKES' PROPHECY
This was the word given by David when meeting with a small group of Ministry leaders on 17 November 2015.
"Nation of Britain, I have loved you with a love which has not ceased, despite the state of apostasy and degradation into which you have fallen. My anger towards those church leaders who have taught false things in my Name, and encouraged others to believe and act as they do, is intense and my judgment upon them will be severe. Yet I have compassion upon those who have been like sheep without godly shepherds; and my heart still longs to exercise mercy upon a nation whose forefathers upheld my Name and took my Word to the ends of the earth; a nation whose belief in the truth of my Word framed godly laws and inspired a culture of uprightness.
"Rather than rely on Me and my faithfulness to you, you chose, for worldly purposes, to join yourself to an institution which has denied my Name and refused to acknowledge Me in its councils. My fierce anger is upon that institution on account of its rebellion, its defiant rejection of me and its hardness of heart towards my ancient people Israel.
"I warn you now that the European institution will not repent, even though I bring disaster and destruction upon it. I urge you, O Britain still beloved by Me for the sake of your godly forefathers, come out of her, so that you may not be caught up in that same destruction, for I am even now arising in judgment to bring to nothing what she has sought to achieve. If you will separate yourself from her declared rejection of God, I will have mercy upon you and restore my hand of protection; and I will use you once again to bring light to many lost in the darkness which is now steadily increasing.
"Hear Me, O once godly nation and respond to my call, or you also will come to ruin in that same judgment of destruction. This is not my will for you, but you must choose the course which you will take. I urge you to respond to Me and choose life under my hand of discipline and protection, rather than death in the disaster which is even now coming upon Europe."
David Noakes
About the author: David Noakes was a solicitor in London until he joined Clifford Hill’s ministry in 1984. He has been part of the Prophetic Word Ministries/Prophecy Today team since that time, although he has also exercised an independent ministry speaking at conferences both in Britain and overseas. He has visited Israel many times and until recently was chairman of Hatikvah Film Trust, working with Hugh Kitson making films about Israel. He is a well-known Bible teacher with an established ministry and remains an official advisor to Issachar Ministries (Prophecy Today UK's parent charity).
Additional Note from Dr Clifford Hill
The Apostle Paul warned the church in Thessaloniki not to treat prophecies with contempt but to "Test everything. Hold on to the good, avoid every kind of evil" (1 Thess 5:21). This still applies today. If anyone receives a revelation it should be tested by others, however well-known and reliable the speaker.
I can testify to David's reliability and integrity. We have been close friends and colleagues for more than 30 years. I first heard him prophesy at a gathering of men and women with prophetic ministries at Mt Carmel in April 1986. Since then we have spoken at countless meetings together and many times he has received a word from the Lord that has been helpful to a local fellowship.
This prophecy is different and I have to say that it would have been much easier to weigh and test if David had expressed it in the third person rather than the first person singular. But that should not prevent us from a careful consideration asking fundamental questions, such as:
- Does it conform to Scripture or is there any way in which it does not?
- Does the prophecy edify and build up the church?
- Is the prophecy expressed in love?
- Does the prophecy glorify Christ?
- If the prophecy is predictive or has promises of blessings or warnings of judgment, Are there any conditions to this prophecy?
- Does the prophet himself/herself pass the character test required of one bringing a revelation from God? This character test was one of the major tests of prophecy in the New Testament churches.
- Finally, Is there a witness of the Holy Spirit in the hearts of the believers who hear this prophecy?
An expansion of these tests can be found here. These tests of prophecy were expanded still further in my book Prophecy Past and Present, published by Eagle (Guildford, 1995).1
We are not going to answer these questions here because it is for readers to weigh the prophecy for themselves. We are simply indicating the way in which mature Christians should consider any word of revelation that is given today and we remind readers that our words are the human expression of what we believe we are hearing from God in our prayer times. These words have to go through our minds and none of us can claim to be sinless - so the words we speak must be weighed and tested, in accordance with the teaching of the Apostle Paul.
Over the next few weeks on Prophecy Today, Clifford Denton will discuss some of the well-known prophecies that have been given in modern times.
Dr Clifford Hill
References
1 pp237-251, in the chapter 'Testing Prophecy'. Copies of PROPHECY PAST AND PRESENT: An Exploration of the Prophetic Ministry in the Bible and the Church Today are still available from the Issachar Ministries office – email This email address is being protected from spambots. You need JavaScript enabled to view it..
'Why is this night different from all other nights?'
This is the question the youngest child in every Jewish home asks in song at Passover, as families gather to celebrate this ancient festival commanded by God in perpetuity: "This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord—a lasting ordinance" (Ex 12:14).
Jewish history and identity are rooted in this unique festival. Remembering God's deliverance of his enslaved people has been the glue holding the Jewish community together for centuries, enabling them to survive exile and persecution (click here for a longer study of Passover).
Yeshua (Jesus) used the setting of Passover (in the synoptic gospels) to announce the new covenant in his blood. Christian identity is therefore also rooted in this festival. Many churches now hold Passover celebrations, but it can be hard for Jewish people to understand why Christians want to celebrate Passover. Most perceive it as a celebration exclusively of Jewish freedom. Some are pleased by Christians' desire to mark this festival, while others are wary.
It is still primarily a festival of Jewish freedom. However, it is foundational to the identity of believers in Jesus, both Jew and Gentile. Exodus tells us that, "There were about six hundred thousand men on foot, besides women and children", but also that "Many other people went up with them" (Ex 12:37-38). These would have been Egyptians. So Gentiles (non-Jews) were part of the Exodus.
Passover is primarily a festival of Jewish freedom – however, it is foundational to the identity of believers in Jesus, both Jew and Gentile.
The story has not changed. Gentiles still join the Jewish Exodus - through faith in Messiah. The blood of lambs is no longer daubed on homes, but the blood of the "Lamb of God who takes away the sins of the world" (John 1:29) is a sign carried in the hearts of believers in Yeshua. It is his blood that sets us free because "Messiah is our Passover Lamb" (2 Cor 5:7).
Gentiles do not replace Israel in the story; they join with Israel because the Messiah "is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:14).
Why is This God Different From All Other gods?
Passover reveals the character of the God of Israel. Christians think of God's defining characteristic as being love. In the New Testament, John declares that "God is Love" (1 John 4:8). Yet the word 'love' does not appear often in the Hebrew Bible or Old Testament. That is because another word is being used, which is hesed, meaning loving-kindness or mercy expressed in covenant faithfulness. The nearest New Testament equivalent is charis, meaning grace.
At Passover, the Lord demonstrated his unique redemptive power and faithful character. Miriam celebrates God's goodness in song: "In your unfailing love (hesed) you will lead the people you have redeemed" (Ex 15:13).
In the new (or renewed) covenant announced in Jeremiah, the Lord declared, "I have loved you with an everlasting love; I have drawn you with unfailing kindness" (hesed) (Jer 31:3).
We often talk about an angry God who must be appeased, but a capricious, angry deity is more in keeping with pagan ideas of God. The Lord's defining characteristic is hesed, loving-kindness expressed in covenant faithfulness. When we break his covenant, the Lord is righteously angry at sin, not angry with us, because we are loved, but angry at sin's power in us to hurt, defile and destroy ourselves and others. He must judge sin in us. However, he is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.
Our God is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.
His justifiably righteous anger at sin and his perfect justice are preceded by his love. So his love precedes justice and his justice proceeds from love. In other words, he must judge because he loves. How can he love and not judge on sin and injustice? How can he let those he loves be sinned against and not burn with justifiable anger? So he executes perfect justice in and from hesed, covenantal love and faithfulness. As we remember the events of Passover, let us remember in awestruck wonder the loving-kindness and sacrificial faithfulness that took our Messiah to the Cross to be our Passover Lamb.
Paul Luckraft reviews the second instalment in Steve Maltz's trilogy on the Western Church.
This is a natural follow-up to Maltz's previous book, How the Church Lost The Way. One consequence of having lost The Way is that certain truths have not fared well on this erroneous journey and have inevitably got lost themselves.
The main part of the book forms an analysis of five key battlegrounds where the truth has faced enemy attack: creation, Israel, salvation, hell and the end times. But before we can engage in these battles, the author asserts that it is necessary to examine the Bible as the ground of our truth, and then embark on a tour of Christian history to discover how things have gone wrong, who the enemies are, and what weapons they have.
Setting the Scene
Part One provides an argument (for those who need it!) of the value of the Bible, especially the Old Testament and Torah. For those who don't need such convincing it can be skipped or skimmed quickly.
Part Two contains four chapters on the usual evaluation of Greek thinking on Church history. In many ways this is similar to Maltz's first book, but it is actually a very worthwhile read in itself, with some helpful extra information especially in areas not always covered in such detail (eg the Medieval period). Maltz shows how philosophical analysis and Greek rationalism won the day over Hebraic faith, and highlights the outcome of mixing up Holy Scripture with Aristotle. There is also a very good summary of Aquinas and his influence.
The main part of the book analyses five key battlegrounds where the truth has faced enemy attack: creation, Israel, salvation, hell and the end times.
Christianity had become "a philosophical system, fuelled by rational argument rather than the supernatural acts of God" (p77). Early on in Church history a genie had been unleashed from the bottle which not even the later Reformers could put back. The Reformation was also stunted by Greek influence and continued the rejection of Hebraic roots. The later trends of higher criticism and liberal theology were also based on Greek methods and the slide from truth continued.
The author apologises that these chapters may seem a chore but argues they are necessary to "set a context, a framework for us to be able to see where the Church went off the rails" (p100). He needn't have worried. Far from being irksome, this section is a delight to read, both satisfying and inspiring as he brings out of the storehouse treasures both old and new. Here is excellent knowledge and analysis - it would be difficult to find a better overview.
To ease his own worries, Maltz provides a separate summary chapter (just three pages) of the previous four chapters, in case you found them tough or want to skip them to get to the main action quickly. A useful idea perhaps, but don't feel the need to take this option!
Five Key Battlegrounds
Part Three shows how to fight back against the errors and bad influences, starting with the creation/evolution debate. He points out that evolution has become the most reasonable explanation for many, whereas creationism is to be ridiculed and denigrated. Here is the dilemma: we want to believe one thing but 'reason' might divert us away. This illustrates the challenge we face.
Regarding Israel, the dilemma is between chosen forever, or rejected and replaced. Maltz provides the usual information on this theme, then throws down the challenge: God has made his choice, what is ours? Do we agree or decide that our attitude can be different?
The issue of salvation has also been subjected to analytical thinking which rejects the exclusive claims of Jesus. Is he The Way or just one of many?
Maltz calls hell that 'horrible doctrine', one we naturally want to ignore or tone down. However, it stubbornly remains "the festering corpse of the elephant in the room of the Christian faith" (p160). He surveys various opinions from Jesus onwards, showing how Greek thinking has reduced its impact or eliminated it in favour of a sentimental view.
New ideas such as limbo or annihilationism aim to reduce our embarrassment or move us away from an ancient imagery that suggests cruelty or indifference. Maltz describes how he tried to find out what the various denominations believe these days and how difficult that task proved to be. It seems hell is no longer appropriate!
For each of the battlegrounds Maltz outlines, he unpacks the dilemmas modern Christians face and how we should fight back against error.
As for the end times, a literal millennium is now seen as too Jewish (Messianic) or too unbelievable. The dominant ('reasonable') view is to deny it as a real period to come. The negative Greek prefix 'a' provides a much better alternative – amillennialism! A simple verbal change, but with such profound consequences. Maltz does an excellent job sorting out what people have said on this topic over the centuries and why they have said it. Once again, a Hebraic approach will restore the truth of what God will one day do.
Fighting the 'War on Error'
The final section is a good review of the 'war on error' and what has happened over time to the truth.
Maltz accepts we may disagree with him in places - he makes no claim to have a monopoly on truth - but he has done his homework. In the end he simply wants us to ask ourselves from where our ideas and beliefs stem and how much of our current thinking is really grounded on faith.
'How the Church Lost The Truth' (2010, 206 pages, paperback, Saffron Planet) is the second book in a trilogy by Steve Maltz on the state of the Western Church (tune in next week for our review of his final instalment). It is available from Saffron Planet Publishing for £10 .