Clifford Denton looks at how early Christians were increasingly excluded from Jewish community and religious life.

The early distancing of Christians from the Jewish community was eventually to lead to a complete separation. It was, however, a process more than a single event. It began with theological differences within the Jewish community - next came exclusion from the synagogues.

The Process

When the early followers of Jesus boldly proclaimed the Gospel message, and the community of believers in Jesus the Messiah was growing in number, there were inevitable reactions in the Jewish community. One of the reactions was that believers were not welcomed in the Synagogues, being considered heretics. In this study we will consider the degree to which this contributed to the parting of the ways between Church and Synagogue in the early days of Christianity. We propose that though the separation began in the first century AD, it was the beginning of a gradual process rather than of that of a sudden break.

Last week, we reviewed how theological differences emerged when the Gospel message was preached in Jerusalem and then moved progressively outwards to the whole world. The writings of the New Testament contain the foundational beliefs that drew attention to the fact that a notable new movement was beginning. This new movement brought an interpretation of the Tanakh (Old Testament) that was founded on the belief that Yeshua (Jesus) is the expected Messiah. In addition, other writings indicate that a summary of the beliefs of the early Christian Church was in circulation in the first century AD. This, as well as the witness of the growing community of believers in Jesus, provoked reaction from the Jewish community.

However, in the eyes of the leaders of the Synagogues, this was not going to be a theological debate alone, but the emergence of a new branch of Judaism. In their eyes, an heretical movement was beginning that had to be stopped, so the Synagogues themselves took steps to separate from the new movement. There is no doubt about this. The subject for discussion, however, is the rate at which the action of the Synagogues, in cutting themselves off from the perceived heresy, took place.

In the eyes of Synagogue leaders, Christianity was an heretical movement that had to be stopped. So they took steps to separate themselves from it.

Synagogue Traditions

The root meaning of Synagogue is 'meeting place'. Israel, from its earliest days, was a community of families with communal practices of studying, worshipping, sharing meals and meeting together in various ways, interpreting Torah for the good of the community. Each person was a member of the community and there were also rules for exclusion. Indeed, exclusion for certain reasons was a Biblical principle. In Deuteronomy 23 we have some of the conditions:

He who is emasculated by crushing or mutilation shall not enter the assembly of the Lord. One of illegitimate birth shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord. An Ammonite or Moabite shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord forever... (Deut 23:1-3ff)

Biblical Injunctions

The strongest reason for exclusion from the community was idolatry and the worship of false gods:

And I will set your bounds from the Red Sea to the sea, Philistia, and from the desert to the River. For I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. You shall make no covenant with them, nor with their gods. They shall not dwell in your land, lest they make you sin against Me. For if you serve their gods, it will surely be a snare to you. (Ex 23:31-33)

The level of exclusion ranged from a lower degree ban (nidduy) to a complete excommunication (herem). In its severest form the life of a person could be taken for bringing uncleanness or guilt into the community, such as with the sin of Achan:

Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had, and they brought them to the Valley of Achor. And Joshua said, "Why have you troubled us? The Lord will trouble you this day." So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones. Then they raised over him a great heap of stones, still there to this day. So the Lord turned from the fierceness of His anger. Therefore the name of that place has been called the Valley of Achor to this day. (Josh 7:24-26)

Later Interpretation

As the community of Israel formed its traditions from its early days, and later, when the community meeting place was centred on a building called the Synagogue, the rules for inclusion and exclusion from the community were developed (the timescale of this development has been a matter of interpretation of the evidence - not an easy matter as much of the traditions were oral traditions and their codification and development was gradual).

Nevertheless, it is clear that the leaders of Israel sought to interpret the injunctions of Torah to keep its community free of sin and, particularly, free of false gods. The history of Israel in the days of the Kings and of the Prophets shows the immensity of this task, as the nation declined and rose again depending on their ability to remain devoted to the One True God.

John's Gospel

John's Gospel gives evidence that the followers of Jesus were watched carefully and, in the context of tradition, judgments were made as to whether a movement was arising that was heretical and which should result in the ban or excommunication from the Synagogues.

There is the example of the man who was born blind.

But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?" His parents answered them and said, "We know that this is our son, and that he was born blind; but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself. His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. (John 19:18-23)

Jesus himself came under scrutiny, as could be expected of a new Rabbi.

But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed our report? And to whom has the arm of the LORD been revealed?" Therefore they could not believe, because Isaiah said again: "He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them." These things Isaiah said when he saw His glory and spoke of Him. Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. (John 12:37-42)

And Jesus warned that his followers would find opposition from the other sects of the Jewish community.

These things I have spoken to you, that you should not be made to stumble. They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service. And these things they will do to you because they have not known the Father nor Me. But these things I have told you, that when the time comes, you may remember that I told you of them. And these things I did not say to you at the beginning, because I was with you. (John 16:1-4)

Exclusion from the Synagogue was based on the desire to keep heresy out of the community and preserve the purity of the people, as God himself had commanded. The dramatic ministry of Jesus was bound to cause response from the Jewish leaders, as also was the ministry of the Apostles. The context was a nation that expected to judge new movements arising from within its community. We can understand that this was inevitable whilst also mourning the fact that error was made when the disciples of Jesus were misjudged.

Israel was a nation that expected to judge new movements arising within it, according to a desire to keep heresy out of the community and preserve the purity of the people, as God himself had commanded.

The Prayer Book

One of the traditions of the Synagogue was the set patterns of worship. Today we have the fully codified Prayer Book, and this is the result of many years of development. The Prayer Book is a useful resource for Christians to use in studying the background considered here.

One of the most significant points of codification was at Javneh, in the north of Israel, around AD 90, when Rabbi Gamaliel II and his colleagues gathered together to work to preserve the purity of Torah. It is possible that the Amidah was modified at this time. The Amidah is the 'standing prayer' that contained 18 benedictions (Shemoneh-Esreh). These benedictions were blessings for Israel. A 19th addition was made to this at some time, possibly at Javneh. It became the twelth in the sequence and became known as the Birkat ha-Minim – the Benediction concerning the heretics. Though this was included in the Benedictions – blessings - it was in fact a curse. It was a curse on heretics so that Israel might retain its blessings from God.

Around AD 90, the Amidah benedictions – blessings for Israel – were modified to include a curse on heretics, that Israel might retain its blessings from God.

The Curse against Heretics

Thus the prescribed daily benedictions, at some point (probably at Javneh), contained this curse on heretics. Links can be found with the Gospel of John and, at some point in the development of the curse, specific mention of the Notzrim (Nazarenes, ie Christians) was made. When Christians were considered to be an heretical sect, the curse would be directed at them. The question is, how soon did this happen?

In the section on Amidah in Volume 2 of Encyclopedia Judaica, it says of the 12th Benediction that it:

...asks God to destroy the malshinim ("slanderers" or "informers"), all His enemies, and to shatter the "kingdom of arrogance". The text of this benediction, called in the Talmud Birkat ha-Minim ("Benediction Concerning Heretics"), underwent many changes. It concludes with Barukh..shover oyeyim u-makhni'a zedim ("Blessed...Who breakest the enemies and humblest the arrogant")

On the development of Amidah we read (p839):

Fixed community prayers gradually came into being in the Second Temple period. People would meet for joint prayers and, in the course of time, "orders of prayer" developed. At first, these differed widely from group to group. There is, however, no reason to assume that the orders of prayer were instituted at any given time by a central authority. It is almost certain that by the end of the Temple period the 18 benedictions of the weekly Amidah had become the general custom. However, their exact sequence and the content of the individual benedictions probably still varied...

There is explicit testimony that the seven benedictions for Sabbaths and the festivals and the nine for Rosh Ha-Shanah were accepted as the norm by the schools of Hillel and Shammai (Tosef. Ber 3:13). Soon after the destruction of the Temple, the Amidah was "edited" finally in Jabneh, by Rabban Gamaliel II and his colleagues. Even then, only the order, general content, and benediction formula were standardized; the actual wording was left to be formulated by the individual worshipper or reader. Attempts to reconstruct the "original" text of the Amidah or to ascertain the date when each section was "composed" are pointless, especially in view of the ruling that benedictions were not to be written down (Tosef., Shab. 13:4...)

Summary of a Complex Issue

In order to understand our present position, it is important to note the details of this significant contribution to the separation of Jesus' disciples from the Synagogue. It was no small thing and could be justified on biblical grounds.

In summary, a curse against heretics was added to the daily prayers of the Synagogues, in the tradition of the Jewish community always being vigilant to keep itself from following false teaching and false gods. This curse has been directed at Christians, but it is also directed at other supposed heretics.

The question still remains as to whether this antagonism, strongly emanating from the Synagogues, was so strong against Christians as to cause a separation with Judaism. Did it spark a dramatic split, or contribute to a gradual one? This is an important question in relation to the separation of the Christian Church from its Jewish roots. We would be wise to see their separation as gradual rather than sudden – if we are to understand that other factors were at work too. The blame is not all at the door of the Synagogue.

Overview

If we start with the premise that the exclusion of early Christians from the Jewish community was engineered mainly by the Synagogue leaders, then it would have been hard for a follower of Jesus to belong to the Jewish community. When we read the Gospel accounts in the light of this view, we may deduce that the Jewish leaders had already established a strong principle of exclusion, even at the time of Jesus. If one also assumes that the 12th Benediction of the Amidah was specifically directed at the Christians, then the idea may be cultivated that Christianity had no hope of remaining a branch of Judaism, and the fault lay mainly with the Jews.

If, on the other hand, one considers that the 12th Benediction was of a more general nature and against all forms of heresy, and that some Synagogues (not all), perhaps much later, chose to include Christians as a specific example of what they saw as heretics, then the picture at the time of Jesus and the Apostles is much different. In this case we would picture the Jewish leaders, as was usual, investigating a new Rabbinic movement with the possibility of exclusion but not yet a certainty. This is the view taken by Dr Wilson in Our Father Abraham, seeking to put the Jewish response to the growth of Christianity in its proper perspective, seeing the exclusion principle as contributing gradually, but alongside other factors, to separating the Christian Church from its roots. In his conclusion he writes (p72):

It appears that the expression "to put out of the synagogue" must be taken in an informal rather than a formal sense. Perhaps Jesus alluded to this action when he warned that his disciples would be "beaten in synagogues" (Mark 13:9; cf. Acts 5:40). In any case, since there is little collaborative textual evidence that formal excommunication was practiced during this formative period of the Church, aposynagogos may have reference to a kind of informal ostracism.

Hare may be correct in suggesting that this form of pressure by public censure was likely "directed not so much against faith in Christ per se as against those activities of Christians which were regarded as objectionable by the synagogue-community involved (cf. Acts 18:5-7, 13)". Thus, we conclude tentatively that the Fourth Gospel may refer to a kind of ad hoc, spontaneous community disapproval to the preaching that "Jesus was the Christ." This action would amount to removing someone from the synagogue more by group outrage than by formal ban. It is probable that only later, when Synagogue and Church had come close to the brink of final separation, were any formal bans imposed. [emphasis added]

For Reflection and Comment

How might the Christian Church, without compromising the Gospel, demonstrate that followers of Jesus are not an heretical sect, and heal the rift with Israel and the Jews?

Next time: The fall of Israel under Rome.

Balaam: a biblical warning against mingling the exercise of spiritual gifts with unGodly living...

Balaam steps into the pages of Old Testament history at the request of Balak, king of the Moabites, at the time when the Children of Israel were on the point of moving into Canaan, the Promised Land. Like the inhabitants of Jericho, the Moabites had heard how Jehovah had rescued the Israelites from Egypt by drying up the Red Sea and by destroying Sihon and Og, the two Amorite kings and - to quote the later words of Rahab the prostitute – "When we heard of it, our hearts sank and everyone's courage failed" (Josh 2:11).

It was because Balak and his people felt threatened by the proximity, strength and reputation of the Israelites that he sent a deputation to Pethor on the Euphrates to ask the well-known soothsayer Balaam if he would come and curse the children of Israel. In fact, Balak and his people need have had no such fear as Jehovah had given strict orders to Moses to pass through their country without hurting them in any way. It was a case of "there they were, overwhelmed with dread, when there was nothing to dread" (Psa 53:5).

Balak's request to Balaam

Balak, filled with fear, sent messengers to summon Balaam to come and curse Israel, in the belief that if the soothsayer did so the Moabite king would be able to defeat them and drive them out of his territory. The deputation brought with them the usual fee for Balaam's services (Num 22:1-7).

Balaam's reply was to give them overnight hospitality while he consulted Yahweh to discover whether it was right to go with these men on the long journey to where the Moabites and the Israelites were in close proximity on the east of the Jordan, where that river runs into the Dead Sea. The reply Balaam received from Jehovah was short but clear: "Do not go with them. You must not put a curse on them, because they are blessed" (Num 22:12). So the deputation returned to Balak and told him that Balaam had refused to come.

Convert to Yahweh

Before going further to discover what special understanding of prophetic character we may learn from the story of this strange man, we must come to terms with the fact that although Balaam was not numbered among the Children of Israel and indeed lived a long way from them, he had come to acknowledge Yahweh as the true God in a remarkable way.

The American scholar William F Albright, whose definitive work shed so much light on this era, described Balaam as "a north Syrian diviner from the Euphrates Valley...who became a convert to Yahwehism" (Journal of Biblical Literature, September 1944, p232).

There are elements in his way of doing things which are reminiscent of heathen divination (cf. Num 24:1), but it is clear beyond all doubt that Balaam knew the true God and could hear what he was saying.

Although Balaam was not an Israelite, and his ways incorporated elements of heathen divination, he had come to acknowledge Yahweh as the true God in a remarkable way.

A genuine prophet

The prophetic words of Balaam (which together number more than those written by the prophet Obadiah) were not the product of incantations or occultic rites, neither was he in any trance state when he spoke them; they were spoken directly under the direction of the Spirit of God (Num 24:2).

King Balak made three attempts at getting Balaam to curse the Israel people by taking him to different vantage points from which he could see less or more of their encampment (Num 22:41, 23:13, 23:27 and 24:2), but God caused Balaam to bless rather than curse them. Moses said that this was because the Lord loved them (Deut 23:5).

Evidence of genuine prophecy

We have already seen that the manner in which Balaam prophesied showed him to be a genuine prophet. To this we can add the testimony of the Bible writer as he reports the attitude of Balaam when he says; "I must speak only what God puts in my mouth...Must I not speak what the Lord puts in my mouth?...I must say only what the Lord says" (Num 22:38, 23:12 and 24:13).

The manner in which Balaam prophesied showed him to be a genuine prophet, speaking directly under the direction of the Spirit of God.

The writer himself records, "The Lord put a message in Balaam's mouth" (Num 23:5). The third line of evidence that Balaam was a genuine prophet may be seen in the subject matter of his prophesying, to which we now turn.

Balaam's four 'oracles'

Balaam spoke three oracles (an oracle means that which is spoken directly from God, see 1 Pet 4:11) in response to Balak's threefold request that Balaam should curse the Children of Israel (Num 23:7-10, 23:17-24 and 24:2-9). But instead of curses, on each occasion he blessed them. After these he added a fourth oracle describing how Israel would conquer her enemies, including Balak's own kingdom of Moab.

A short final oracle foretold the ruin of the Amalekites and the destruction of the Kenites. The reference to Asshur being subdued does not refer to Assyria, the mighty kingdom that conquered Israel in later years, but to an Arabian tribe (see Gen 25:3, 18 and Psa 83:8). This reference is therefore no evidence for the late dating of Balaam's story. As Albright (in the article noted above) says, "There is nothing in the matter of these poems which requires a date in the tenth century or later for original composition".

Theology of God

In his oracles Balaam refers to God as 'El' the mighty God, as 'Shaddai' the almighty provider, as 'Elyon' the supreme, and 'Melek' the King, and constantly calls him by his covenant name Jehovah or Yahweh. This reveals, for a heathen soothsayer, an amazing grasp of the nature of God.

He also makes a statement about the utter reliability of the God who keeps his promises, a passage that has brought untold reassurance to God's people in times of testing and doubt: "God is not a man that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and then not fulfil?" (Num 23:19).

Israel's future

The Lion Handbook of the Bible is right in calling Balaam's words "a remarkable prediction of Israel's future" (p190). Balaam declares that Israel is a separated nation: "I see a people dwelling alone, who do not consider themselves one of the nations" (Num 23:9). Israel is unique in the purposes of God, with its religious rites, its diet and its destiny. Israel is to be numerous like the dust; as God said to Abram, "I will make your offspring like the dust of the Earth, so that if anyone could count the dust, then your offspring could be counted" (Gen 13:16).

Israel will be victorious over all her enemies: "The people rise like a lioness; they rouse themselves like a lion that does not rest till he devours his prey" (Num 23:24). "Israel will grow strong" or, as some translators prefer, "Israel performs valiantly" (Num 24:18b).

For a heathen soothsayer, Balaam had an amazing grasp of the nature of God.

Balaam shows that the reason for these things is God's special care for her and her future. God acts on behalf of Israel (Num 23:23b). God rescued Israel from Pharaoh (Num 24:8). God's presence is with Israel (Num 23:21 b) and therefore she is protected and no sorcery or divination can hurt her (Num 23:23b). Misery and misfortune are not to be found in her borders (Num 23:21). Balaam draws our attention to God's people saying, "See what God has done!" (Num 23:23b).

The promised Messiah

Balaam is privileged to have his eyes opened to see the coming Messiah: "I see him, but not now; I behold him, but not close at hand. A star will come out of Jacob and a sceptre will rise out of Israel...a ruler will come out of Jacob" (Num 24:17, 19). Was it this prophecy of Balaam that was treasured in the East, that brought wise men to Bethlehem because of the sight of an unusual star over the land of Judea?

Universal condemnation

With so much about Balaam that was commendable, why is it that the scriptures of both Old and New Testaments are unanimous in their condemnation of him? We do not know all the reasons but Scripture gives us sufficient information to constitute a terrible warning to any who dare to combine the exercise of supernatural gifts with unholy living.

He is shown to be headstrong and persistently disobedient. When Balak's deputation asked Balaam to go to their king, Balaam was told categorically by the Lord; "Do not go with them!" (Num 22:12). Because of this he sent Balak's deputation back to Moab, refusing to accompany them. However, when a second deputation arrived consisting of a larger number of more distinguished princes (Num 22:15), instead of telling them that God had forbidden him to go, he began to slip, saying he would see whether perhaps God might have changed his mind! (Num 22:19). Remember, this was the prophet who had affirmed that God never did change his mind! (Num 23:19).

Recognising that Balaam was determined to go to Balak, God gave him permission (Num 22:20), but made it abundantly clear through an opposing angel and a speaking ass that he did not approve of Balaam's action (Num 22:21-35).

Though so much about Balaam was commendable, Scripture uses his example as a terrible warning against the exercise of supernatural gifts with unholy living.

Other passages of Scripture make it clear that there was a financial aspect to Balaam's sin. At first sight this is surprising when we remember that in answering Balak's second deputation Balaam had claimed, "Even if Balak gave me his palace filled with silver and gold I could not go" (Num 22:18). There are other Bible references however which accuse him of avarice, and Peter states that Balaam "loved the wages of wickedness" (e.g. Jude 11, 2 Pet 2:15). Matthew Henry in his famous commentary remarks, "We may here discern in Balaam a struggle between his convictions and his corruptions".

The third thing of which Balaam is accused in scripture is sexual immorality. No one would have suspected this had not the Bible made it clear that after his repeated refusal to curse Israel he joined himself to the Midianites and led them to corrupt Israel by blatant immorality (Num 25:1-9, Rev 2:14). The same passage in Revelation also accuses Balaam of idolatry in that he encouraged Israel to eat food sacrificed to idols.

Balaam is killed

In Balaam's first oracle he had expressed a wish concerning his death, which many people have echoed since that time: "Let me die the death of the righteous, and may my end be like theirs!" (Num 23:10b). Sadly, this was not to be his experience, for if we want to die the death of the righteous we must live the life of the righteous.

When the time came for Moses to take vengeance on the Midianites for the way they had corrupted Israel, they also killed Balaam son of Beor with the sword (Num 31:1-8). Later on, when the time came to divide the Promised Land between the tribes, the record states: "the Israelites had put to the sword Balaam the son of Beor, who practised divination" (Josh 13:22).

If we want to die the death of the righteous, we must live the life of the righteous.

Not a false prophet but an unholy one

The story of this true prophet who lived an immoral life is a very strong warning to any who are manifesting prophetic or other supernatural gifts, but whose lives are at variance with the standards of Christ. Eagerness for financial remuneration and carelessness in the use of funds has wrecked the work of some whose words were irresistibly powerful.

Others have ended their effectiveness in ministry by wrong sexual relationships. Some have turned aside to the occult or to spiritualism, whilst many more have halted the power that once flooded through them by persistent disobedience.

By their fruits..!

Jesus said it was not by their gifts but by their fruit that we are to recognise those who are genuine (Matt 7:16). We reason that if people can hear God and bring a clear prophetic word, if they can bring an accurate word of knowledge or heal the sick, doesn't that prove they are living in a right relationship with God? The answer as seen in Jesus' words and Balaam's life is No! How tragic was the fall of Balaam!

People might hear God, bring clear prophetic words or words of knowledge, or heal the sick. That doesn't prove they are living in a right relationship with God.

How much more tragic is the fall of those who have much more light than Balaam had and yet whose spiritual gifts are not matched by holiness! Jesus said that many in that day will say to him, "Did we not prophesy in your name, and in your name drive out demons and perform many miracles?" They like Balaam will merit the wrath of the Lamb and must at the last hear him say, "I never knew you!"

First published in Prophecy Today, Vol 3 No 3, May/June 1987.

'The Secular Terrorist: The Slow Suicide of Christian Britain', by Peter Mullen (RoperPenberthy, 2012, 189 pages, available from the publisher for £9.99)

This is an interesting if disturbing read on a familiar theme: the decline of Christianity and Christian values in Britain. The author's experience as rector of Anglican churches in London, together with his keen observation of society in general, means he is well informed. Moreover, he believes the situation is so dire that he is prepared to speak out strongly, in some cases very strongly, hence his choice of words for the title.

Moral reversal

Mullen examines all the usual areas of concern, starting with sexual morals, abortion, embryo research, and family breakdown. His main contention here, as elsewhere, is that over time, through a slow but steady series of incremental changes, humanistic values and secularism have transformed society until an almost complete reversal has occurred. Utilitarianism now dominates our thinking and consumerism our lifestyles.

He contends that the denial of our Christian roots has produced a slow suicide. We have been beaten by losing faith in what we believed. Secularisation is the hidden terrorist in our midst, creating impotence and encouraging self-doubt. Cultural and social defeat was "guaranteed once Christianity had died in the soul of Western man" (p119). The author maintains that only the re-discovery of our Judaeo-Christian heritage will save Western society. What is needed is "nothing less than a return to the practice of our faith" (p9).

Mullen contends that Britain's slow demise is due to our loss of faith, with secularisation the hidden terrorist in our midst.

Moreover, he believes that we "shall not turn again to God until we are overwhelmed and perhaps almost annihilated by some great catastrophe" (p180), and not one that we can blame upon God for: we will have brought it upon ourselves, as has happened repeatedly throughout history. Israel's desertion and repeated disobedience brought disasters. We cannot expect to be an exception to this pattern in the human/Divine story.

The problem with political correctness

In a strong section of the book full of good examples, Mullen vigorously attacks political correctness as a key component of the decline. He argues that "the secular gospel of Political-Correctness" creates a linguistic dictatorship and a form of social conditioning, deceiving many, especially into thinking that we have made moral progress. The claim that we are now much more advanced and enlightened has found an enthusiastic audience. We now feel superior to the primitive pre-PC era.

Mullen vigorously attacks political correctness as a linguistic dictatorship and a form of social conditioning that deceives us into thinking we have made moral progress.

In discussing science, creation and design, Mullen also makes many useful points, simply put but displaying good knowledge. The same is true when he examines literary trends and the history of reason and philosophy. Overall, he covers a wide range of intellectual ideas with skill and understanding.

Looking forward or backward?

The weaker points in the book come, first, when he attacks the press (tabloids and others) for crude reporting and dumbing down of information. His excessive examples add little to his overall argument and may be off-putting.

Second, Mullen rails against the Church of England for trying to be modern, correctly arguing that the Church has done little to stem the decline and has indeed contributed to it through situation ethics and de-mythologising Biblical truth. But his insistence that the only proper Bible translation is the Authorised Version and that the Book of Common Prayer is vastly superior to the Alternative Service book make him appear stuck in the past. He may be right that, in a typically memorable phrase, modern worship is merely a "third rate echo of recently abandoned fashions in pop culture" (p86) but to assert that the AV and BCP were meant to be preserved for all time suggests his only solution to modern trends is to retreat into a bygone age.

Nevertheless, the book overall is an important contribution to a vital debate. We do need to "wake up to the fact that there is a militantly anti-Christian elite in Britain today" (p41). But he ends with positive advice for Christians in such circumstances: be diligent in prayer and study, form strong church communities, and trust in God.

Jenny Forbes, who went to be with the Lord last week, had for many years been a member of the National Leadership Team for the Lydia International Prayer Fellowship. She was on the original team of PWM/Prophecy Today. Her husband David was one of the editors of the magazine Prophecy Today and founder of the Biblical and Hebraic Study Centre at Moggerhanger Park. She was a gifted teacher on prayer and biblical subjects such as the feasts of Israel. She was actively involved in the work of Christian Friends of Israel (CFI) and the Church's Ministry among Jewish People (CMJ). She will be greatly missed by her many friends.

Jenny's funeral will be held next Tuesday 8 September at 12 noon, at St Albans Church, Pretoria Road, Streatham, London SW16 6RR. A burial service will follow which the family will attend. There is only street parking in the roads near the church and these can be quite busy.

Jenny requested no flowers, but that donations could be made to Christian Friends of Israel, or St Albans Church.

LAUNCH EVENT: Wednesday 23 September 2015, 6pm – 8:30pm, at St Mark's Church, Kennington, London SE11 4PW (opposite the Oval tube station).

The Movement for Justice and Reconciliation is a community-based organisation dedicated to drawing public attention to one of the great injustices of our age: the legacy of slavery. We believe that the colonial slave trade and industrial exploitation in Britain in the 18th and 19th centuries is continuing to affect modern society. MJR intends to research the impact of this period of our history on society today, and develop community-led projects to address the needs identified by research.

The charity was formed in 2014 following more than a year of consultations among inner-city community leaders. It brings together representatives of a range of existing churches and organisations, including Micah Community Projects, Street Pastors and Urban Presence. MJR has already formed two partnerships: one with the religious histories department of the Open University to collate and conduct research into the legacy of the slave trade; the other with the Nazarene Theological College in Manchester to establish a study centre providing opportunities for training, community engagement and research.

The official launch of the Movement for Justice and Reconciliation will provide more details about this exciting and innovative new project, together with opportunities to support the future work.

The evening will start at 6pm with a hot buffet (including African and Caribbean food) and a chance to view our exhibition. The formal programme for the evening will include short talks about the work of MJR and responses from Karen Bradley MP, Stephen Timms MP and Bishop Nazir-Ali, plus music from an African-Caribbean choir. There will also be a time for questions and responses at the end of the evening and a more informal chance to talk to those involved.

To register for launch tickets (free), or for further details of the work of MJR, please click here.

Clifford Hill discusses the Europe-wide refugee crisis.

The whole of Europe is now being drawn into what is rapidly becoming a continent-wide crisis eclipsing that of the Euro and the Greek banking problems. More than 100,000 migrants are flocking into Europe per month, crossing perilous seas with inevitable loss of life. So far this year over 2,500 people have died trying to cross the Mediterranean Sea in numbers that have been overwhelming the authorities in Italy: last year that number was over 3,000.

TV news, websites and newspapers have been full of pictures of angry crowds in Budapest where the main railway station has been besieged by thousands of migrants and many others have been stranded in a train. Most of them have escaped from war-torn Syria. Hungary has been building a fence stretching the length of its eastern border in an attempt to keep migrants out, but their determination to reach Northern European nations has stretched EU laws to their limit. Hungary has been attempting to enforce the rule that migrants must register in their first country of entry into Europe but EU's borderless policy is in total disarray as the numbers coming in every day simply overwhelm authorities.

Shocking Pictures

The recent sight of a little boy's body washed up onto the beach in Turkey has shocked people right across Europe. It reminds us that these thousands of people on the move whom we label as 'migrants' are real people; boys and girls, men and women like us: and the majority of them (over 70%) are refugees fleeing from the horrors of conflict in war-torn areas.

The little boy was Aylan Kurdi, a three-year-old refugee from Kobani in Syria, who died with his mother and five-year-old brother while attempting to reach the Greek island of Kos.

The recent sight of a boy's body washed up onto the beach in Turkey reminds us that these thousands of 'migrants' on the move are real people, like us.

Frank Augstein/AP/Press Association ImagesGermany expects to settle up to 800,000 refugees this year, while Sweden has declared 'open borders' to all those fleeing war zones. Austria has welcomed trainloads of refugees coming in from Hungary; but by contrast, of the 4 million refugees who have fled Syria Britain has so far taken only 216 – barely enough to fill two carriages of a train! But David Cameron seems to be bowing to public opinion and agreeing to take a share of the refugees.

Britain's Immigration Policy

The plain fact is that our immigration policy has for the past 50 years been in chaos. Ever since the great parliamentary debates of the early 1960s on what to do with the worker migrants coming in ever-increasing numbers from former colonial territories in the British Commonwealth, our politicians have not known what to do. The first Commonwealth Immigrants Act of 1962 set the tone by simply restricting numbers, which sent out the xenophobic message that all non-white immigrants were a social problem.

Ever since the parliamentary debates about worker migrants coming in from the Commonwealth in the early 1960s, British politicians have not known what to do about immigration.

The greatest mistake was to say that any Commonwealth migrants who settled here had the right to bring in their spouse or other close dependants. This regulation is still in force today which allows migrants from the Indian subcontinent to send their young people back home for a marriage partner which doubles their migrant population each generation.

Hangovers from Colonialism

Our immigration policy has not been based upon offering a home to refugees or caring for those in need, but upon an outworn colonialist ideology of Britain being the 'Mother Country' who has an obligation to open her borders to all her children. This is regardless of the fact that many of those who have come from, say, Pakistan, have no love for Britain, make no attempt at integration, and share a long-term ambition of turning Britain into a Muslim country.

Now our politicians are scared of opening our borders to genuine refugees because of the social consequences of already having whole areas in some of our cities where English is hardly spoken and where health, welfare and education already present enormous problems. To bring in thousands more (mainly Muslims) from the Middle East exacerbates the problems we already have. Unless there is a radical change in public opinion, politicians do not want to make unpopular decisions - particularly in the run-up to the Referendum on Britain's relationships with the European Union. But even if there is a change in public opinion towards the refugees, will this affect our attitudes toward the EU?

Prosperity Threatened

Britain is not alone in fearing to open its borders to all-comers. There is already social unrest in Germany and a number of other nations within the Eurozone, where 18 million people are unemployed and youth unemployment is running at nearly 22%.

After centuries of European economic dominance where much of the wealth and prosperity has been derived through colonial exploitation, that prosperity is now under threat. With the Chinese market shrinking as their shares bubble bursts, the fears of economic collapse in Europe increase.Frank Augstein/AP/Press Association Images

What Does The Bible Say?

Does the Bible have anything to say about what is happening today? Way back in 1986, Prophecy Today began warning about a great shaking of the nations that was first prophesied by the Prophet Haggai in the sixth century BC, just after the return of the first wave of Jews from captivity in Babylon. Haggai foresaw a time coming when there would not only be tumultuous events in nature, the shaking of earth and sea, but there would be social and economic turmoil in all nations (Hag 2:6-7).

That prophecy was believed to be still in the future by the writer of the Book of Hebrews, near the end of the first century AD (Heb 12:26f). Of course, prophecies can have more than one fulfilment, but there are so many indicators today that something along these lines is actually happening in our lifetime. The increased frequency of earthquakes, storms and natural disasters plus the social, economic and political upheavals among the nations in every region of the world, surely have some significance! The reference in Hebrews says that when these things happen, God will use them to shake human confidence in our own cleverness and ability to solve every problem. This will prepare the way for the second coming of Jesus. Maybe that event is not so far in the future.

Is there anything that Christians can do to help in this situation with thousands of desperate people on the move across the world? Of course we can pray; and prayer does have a practical effect! We can also give to genuine charities that are working among refugees – particularly those on frontline camps in Lebanon, Jordan, Iraq and Turkey. But maybe we should also be offering accommodation in our home to genuine refugees to enable them to have a good experience of starting life again in a safe environment. Here is an opportunity for some trusted Christian group to organise this.

'If it is teaching, then teach': Monica Hill looks at the spiritual gift of teaching.

'Teaching', the third of the seven Spiritual Gifts described by Paul to the Romans, also appears as a Ministry Role in the church in Ephesians 4. However, understanding the context of Romans 12 gives it a much wider application.

The emphasis in all the gifts listed in Romans 12 is captured in the pre-amble which stresses that our minds need to be transformed and we should not be proud or think of ourselves more highly that we ought. We must ensure that we recognise the difference between using our natural abilities and the transformation that God can make in their effectiveness when they become spiritual gifts. Natural gifts used God's way can have real spiritual value if they are used in accordance both with God's will and also with the level of faith which we have attained.

Natural gifts used God's way can have real spiritual value if they are used in accordance both with God's will and with our own level of faith.

Where do we start?

The Greek word 'didasko' means to teach, instruct, instil doctrine, explain and expound, and it gives us our English word, 'didactic'. Although some commentators say that a teacher is one who loves to research and communicate truth, good teachers do not just proclaim their knowledge and beliefs. They always teach what their students need to know about a specific subject – and will try to portray it in such a way that students will understand and accept the concepts. They will not necessarily show off their own knowledge by preparing something on an issue that is of great importance to themselves (in academic circles that is a 'lecture' with the more appropriate teaching taking place in small interactive 'seminars' or in one-to-one 'tutorials'), as teaching needs to be two-way.

God's will for teachers is to ensure not only that they do their Father's will themselves but also that they take responsibility for enabling others to understand it and want to do it. So a teacher will start where his or her students are and try to put themselves in their students' shoes – knowing what will help them the most to live out their faith.

One of the basic requirements for all Christians is to know the Lord and his Word and to be willing to obey all his teachings. Job asks "Teach me what I cannot see; if I have done wrong, I will not do so again" (34:32). Jesus' final instructions were recorded in Matthew 28:20: "teaching them to obey everything I have commanded you".

God's will for teachers is not only that they do their Father's will, but that they also enable others to understand it and want to do it.

Anyone who can express the gospel in a way that can be understood easily is often set apart as a good teacher. But Hebrews 8:11 gives us an insight into the future ideal situation first foretold in Jeremiah 31:34: "No longer will they teach their neighbours, or say to one another, "Know the Lord," because they will all know me, from the least of them to the greatest." So for someone who has this natural gift of teaching, it is not only important to be able to communicate the right understanding but to be able to take believers the next step further in their faith.

What should we teach?

To the Jews, teaching the Sh'ma (Deut 6:4-9) and the Torah took precedence – giving God's requirements for his people alongside a constant effort to understand the nature and purposes of God. The prophets were constantly reminding leaders of their role with the people:

Teach them his decrees and instructions, and show them the way they are to live and how they are to behave (Ex 18:20).

Ezekiel emphasised the importance of morality: "teach my people the difference between the holy and the common and show them how to distinguish between the unclean and the clean" (44:23). The Psalms also give much good advice:

Teach me to do your will (143:.10)

Show me your ways, Lord, teach me your paths. Guide me in your truth and teach me, for you are God my Saviour, and my hope is in you all day long. (25:5)

Teach me your way, Lord; lead me in a straight path because of my oppressors. (27:11)

He guides the humble in what is right and teaches them his way. (25:9)

To this Hebraic teaching, the Christians added the life and witness of the risen Christ. Remembering all that Jesus had taught and done with them pervaded the lives of the early believers who "devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer" (Acts 2:42). "Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah" (Acts 5:42). And they were not left without a teacher to help them when Jesus' earthly life was over: "But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you" (John 14:26). In times of trouble "the Holy Spirit will teach you at that time what you should say" (Luke 12:12).

Scripture shows us that we are to learn and teach God's Word, his requirements for mankind, his nature and purposes, as well as his morality. We add to this the life and witness of the risen Christ, and are to do all through the power and leading of the Holy Spirit.

Both Jews and Christians are 'People of the Book' – they have the Word of God: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness" (2 Tim 3:16). "For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope" (Rom 15:4).

There is always more light and truth to be discovered by studying the Word, so we must not be content to paddle in the shallows with elementary teaching but grow to maturity (Heb 5:12-6.3; Eph 4:14) and help others to do so too.

The Hebrews 8:11 passage ("No longer will they teach their neighbours, or say to one another, "Know the Lord," because they will all know me, from the least of them to the greatest") is not saying that there will be no further role for teachers when everyone knows God for themselves. Hebrews 5:11 emphasises "In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again." Until Christ returns there will always be a new generation who need the good news, and sharing our experiences with others is a great blessing to all.

How should we teach?

There are many requirements expected of good teachers:

...the Lord's servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful... (2 Tim 2:24).

Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach... (1 Tim 3:2).

Thankfully, the Bible also gives us tips on how we can teach well. "You, however, must teach what is appropriate to sound doctrine. Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance. Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good...In everything set them an example by doing what is good. In your teaching show integrity, seriousness". (Titus 2:1-3, 7)

As always, we find our perfect example in Jesus. He taught in parables so that he could easily be understood (Mark 4:2); he taught with authority (Luke 4:32, Mark 1:22) and integrity (Matt 22:16, Mark 12:14). He taught his disciples how to pray when they asked him (Luke 11:1).

Warnings

Teachers should take care that they do not teach just what people want to hear (2 Tim 4:3). They are to believe in and practise what they teach (Rom 2:20-21, 1 Tim 1:7) and not try to teach what they do not believe or for the wrong motives (Titus 1:11).

In the Pharisees and Sadducees we find clear examples of how not to teach. They "like to walk around in flowing robes and love to be greeted with respect in the market-places and have the most important seats in the synagogues and the places of honour at banquets" (Luke 20:46, Mark 12:38). They "are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean" (Matt 23:27). They "like to blow the people here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming" (Eph 4:14, Matt 16:12). "Their teachings are merely human rules" (Matt 15:9). They should not be called 'Rabbi', "for you have one Teacher, and you are all brothers" (Matt 23:8).

The Bible gives us tips and examples of how to teach, as well as how not to teach.

Passing on the message well

Teaching and passing on the faith is of the greatest importance. 2 Chronicles tells us "For a long time Israel was without the true God, without a priest to teach and without the law" (15:3). In the Old Testament the Teachers and Rabbis taught the whole nation, while in the New Testament the teachers teach the believers in the church and it is the role of all believers to witness to the nation at large.

The Sh'mah tells us to be always open to the opportunity to teach the requirements of God. Parents have the greatest responsibility: "Teach [God's commands] to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up" (Deut 11:19).

If you lack the confidence to speak, think of the power that God gave to Moses. When he said he had never been eloquent the Lord said to him: "Who gave human beings their mouths? Who makes them deaf or mute? Who gives them sight or makes them blind? Is it not I, the Lord? Now go; I will help you speak and will teach you what to say." (Ex 4:11-12). Acts 4 gives a powerful example showing us that nothing should stop us teaching and proclaiming our faith.

Blessings and costs

Good teachers inspire their hearers to stand firm and hold fast to what they hear (2 Thess 2:15) so that the message permeates their whole beings (Col 3:16). They encourage people to think differently and teach them new things (Matthew 13:52).

Despite the blessings brought by good teaching both to teachers and students, there are also costs to bear in mind. Biblical teaching demands a denial of self, as status means little - in the New Testament we are taught that "The student is not above the teacher, but everyone who is fully trained will be like their teacher" (Luke 6:40, Matt 10:24). Furthermore: "Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly" (James 3:1).

Finally

Psalm 143 contains this plea to God: "Answer me quickly, Lord; Do not hide your face from me; Let the morning bring me word of your unfailing love, Show me the way I should go, Rescue me from my enemies, Lord." Then, recognising his own need for change in himself, the psalmist confesses: "Teach me to do your will, for you are my God; may your good Spirit lead me on level ground" – a cry that we should all be making.

Teaching is a gift and ministry that starts with the Lord feeding us with his word and nurturing us by his presence. But it doesn't end there.

Teaching is a gift and ministry that starts with the Lord feeding us with his word and nurturing us by his presence. But importantly, our faith and oneness with God isn't only given to us for our own salvation. In turn, we are equipped to share with others – whether our own families or other believers – and so to build up the Body of Christ, equipping and discipling people to go and witness to the nations.

Whether or not this translates as a specific teaching gift or role, this joy is for all believers and can take the word of God far beyond church walls. We are to press on in the faith and proclaim Jesus, "teaching everyone with all wisdom, so that we may present everyone fully mature in Christ" (Col 1:28). We follow the advice that Paul gave to given in 1 Timothy: "If you point these things out to the brothers and sisters, you will be a good minister of Christ Jesus, nourished on the truths of the faith and of the good teaching that you have followed" (1 Tim 4:6).

So "Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching" (1 Tim 4:13).

If you have any other comments on 'teaching' as a spiritual gift please do add them.

Our third instalment on 'Changing Britain' looks at patterns of church openings and closures around the country. Following the statistics is a comment from Monica Hill.

Churches - Openings and Closures

Re-printed from Brierley Consultancy's FutureFirst, June 2014 issue, with kind permission.

As the map indicates there have been more openings of churches than closures in the 30 years since 1989 in the West Midlands and the South East of England, and the reverse elsewhere.

There have been almost 2,900 new churches started between 2010 and 2015 in England, or about 600 a year, three new churches every two days! It is also true that churches close. Over the last 5 years, 1,400 churches have closed altogether, or four every three days, leaving a net growth of some 1,500 churches in the 5 years to 2015.

Where are these extra newly-started churches? The number varies by region, but there are some in every part of the country:

170 in the North                                 170 in East Anglia
200 in the Yorkshires                         370 in South East North
270 in the North West                       410 in Greater London
250 in the East Midlands                   330 in South East South
370 in the West Midlands                  320 in the South West

These new churches are mostly one of three kinds:

• New congregations started by some of the New Church streams (such as Vineyard, Newfrontiers, Ground Level or Salt and Light).
• Fresh Expressions of churches, which are often Church of England (which has 900 across England) or Methodist (which has 800), but might also be Baptist or Salvation Army.
• Black Majority Churches, especially if they are in London where some 400 such churches started between 2005 and 2012. Catholic chaplaincy churches are also important in the capital.

Invariably these fresh congregations have good community links, which is where much of their support comes from. All three groups given above are beginning new church "plants", not trying to revive small or declining churches, or particularly trying to grow existing congregations. Nearly all are lay-led initially (although half of Fresh Expressions are led by an ordained person). Theological conviction is the main motivation for starting these churches; most of these new churches are evangelical. Different ethnicities are also involved.

Questions: Are the established forms of churches now becoming outmoded? Should scarce resources be mainly allocated to these new models?

Source: UK Church Statistics, No 2, 2010-2010, ADBC Publishers, Tonbridge, Kent, 2014.

Topical Comment

Monica Hill

This research finding on the planting of new churches may initially seem to be good news, at a time when we hear of so many of the traditional denominations closing down churches and meeting places where numbers have declined below an economic level.

The number of churches in England (40,300) remains the same in 2015 as it was in 1979. But the shape and location of them has changed somewhat. Many of the new church plants have not re-used traditional buildings but created or hired new ones often more suited to the task. There are also many which have started again as the early church did and are meeting in houses.

Redundant Church Buildings

Selling older redundant buildings to fund fresh outreach in other areas has often seemed a natural and valid outcome and a good idea showing good stewardship. There was a time when the closure of church buildings was rationalised as using the money 'to plant churches where the people are'. There was almost a blind spot to the need for continued mission to meet the needs of newcomers to the area (or perhaps a lack of people with a vision). So those areas which already had plenty of churches often received more – not quite the intended interpretation of the Parable of the Talents in Matthew 25!

Where is the Growth?

Not all areas of the country are benefiting from these closures and sales. Both the North and the South West have been closing between 300 and 400 more churches than are being opened in those areas in this time period.

Neither has growth been consistent over time. There was specific growth bursts between 1995 and 2000 and between 2010 and 2015, but there were also periods of decline between 2000 and 2005 and further decline is expected in the period between 2015 and 2020 unless this can be averted in some way.

But there are three kinds of growth identified:

1. Immigrant churches, particularly those from Africa, sparked off the earlier growth wave. The Redeemed Christian Church of God started as a 'reverse mission' movement, and it now has some of the largest churches in the country and is gradually moving beyond its Nigerian base. Prior to this, there had also been national churches created following World War II – for instance when there were sufficient Poles in Britain to warrant a church presence, or after the influx of West Indian economic refugees in the 60s and 70s. But these churches were each created from a very different base – and the latter are no longer growing at the rate of their initial expansion in the 1960s and '70s.
2. The traditional denominational churches have been experimenting with Fresh Expressions in the last ten years. Anglicans and Methodists have been particularly successful and these have increased six-fold in the last 5 years. 41% attend from outside the church with a further 35% coming back to church – overall 95,000 were attending these kinds of church in 2015. Attendance at 'Messy Church' showed the greatest increase with its emphasis upon fun, fellowship, food and families in a welcoming, worshipful environment. Although many of these are within existing churches an increasing number are in different venues and are led by lay people.
3. The new independent church streams (known as the 'New Churches') commenced in the 70s, grew eight-fold in the 80s and then doubled in the 90s with an increasing number of newer streams continuing to be created. They have concentrated upon neighbourhood, community and family concepts and many of the fully independent churches eventually link with others to form a stronger base.

The Bad News

Overall churches are getting smaller as the size of most congregations is reducing (on average by 37%), with a number of regions losing more than half the number of Christians attending places of worship. Death (or 'passing on into glory') without replacement by younger people accounts for much of this membership reduction as the attendees get older. But there are also an increasing number of older people who are becoming disillusioned or leaving, although a number do continue to practise their faith in small groups.

In 1989, UK Church Statistics estimated total church attendance in England as 4,186,000. By 2012 this number had dropped to 3,018,600 and is likely to drop to 2,708,700 by 2020.

Methodists have seen more than half (48%) of their churches close during this period, but they are still expected to have more than 3,500 churches in 2020. The Anglicans have closed over 1,000 churches (that is one in every ten days), but church building closures are more difficult because of their links with the state, so they will still have over 16,000. The URC are closing nearly two a week and the Catholics one a week.

So what of the future?

• Can we learn anything from this information on the future shape of Christianity in this country?
• When you pray about the situation do you get any answers you can share with others?
• Is God answering the prayers of his people by giving them a challenge?
• Are the remnant listening and responding in the right way by becoming mobilised and taking action before anno domini takes over?

Please add your comments.

Previous instalments:

The Rise of Secularism: YES, I have NO religion!

Transmitting the Faith

Clifford Denton continues to examine the early separation between Christianity and Judaism, looking at their theological conflicts.

One of the main factors contributing to the early rift between the Christian Church and the Jewish community was a theological conflict that emerged as biblical prophecies were interpreted through the revelation of Jesus as the expected Messiah. We will consider here the beginnings of this theological separation.

Parting of the Ways

In Chapter 4 of Our Father Abraham, Marvin Wilson considers the parting of the Church from the Synagogue. This parting of the ways was a gradual process over many centuries, but the beginnings are found in the biblical account. In Acts 5:40 we read, "They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go." Wilson writes:

The Jerusalem Council (Acts 15)...was an alpine event. Its decision would have profound implications for both Church and Synagogue in the years to come. By calling this council, the Church took a clear stand on the issue of gentile circumcision (Acts 15:5, 28-29). This most ancient of all covenant rites would not be a prerequisite to join the still fledgling messianic community which had rapidly expanded into the gentile world. (p52)

In later years, Christian theology would be the subject of many councils, and the creeds of the Christian Church would be crafted. New divisions would begin to occur in the Christian Church itself as various denominations and sects emerged. It was inevitable, however, that the separation of Christians from the sects of Judaism would occur in the early days of the Apostles.

Dr Wilson continues:

The picture of the Church which we are able to draw at this mid-century juncture is composite. It comprised essentially three main groups. One segment was made up of traditionalists from the circumcision party. They were conservative Jewish believers, most likely from the sect of the Pharisees, and were closely tied to Temple worship and Jewish Law...the Ebionite sect probably represented the remnants of this movement, a group which did not die out until the fourth century. A second distinguishable group was the free-thinking Hellenistic party. The Hellenists had one foot planted in the turf of Judaism.

But the other, more firmly set in Greek soil, caused this group to lean to the West. A third segment held to a middle or mainstream position. It reflected the thinking of the council and presumably also the majority of the Jerusalem church (see Acts 15:22). Some of its leading voices were James, Peter ("an apostle to the Jews"), and Paul ("an apostle to the Gentiles" cf. Gal. 2:8). Through the guidance of the Holy Spirit (Acts 15:28), this influential group sought to be open to Gentiles and yet sensitive to the Jews. (emphasis added)

The Christian movement began so powerfully, and the zeal of the early believers was so great, that it could not avoid drawing attention to itself. It was recognised as a heretical sect of Judaism and so caused response from the leaders of the Jewish community who foresaw coming division. The followers of Jesus were seen as emerging from the background of Jewish life, interpreting their message from the Hebrew Scriptures, continuing to visit the Temple, preaching their message among the Jews and interpreting their faith out of Jewish symbols and traditions.

Thus the first points of division can be seen in the Bible itself, before ever a Church Council emerged in later generations.

Theological Issues

Church creeds and doctrines crystallised over the centuries as a response to many issues of contending for the faith, but this began with the Apostles. We have already mentioned the meeting in Jerusalem (Acts 15) that has come to be known as the Council of Jerusalem. As further issues came up, so discussions took place and positions were taken. The New Testament writings introduced many statements of faith, even before systematic creeds were drawn up. Paul highlighted issues of doctrine that had to be made clear as congregations in the Gentile world faced various questions. Paul's writings, in themselves, marked a separation point from other forms of Judaism.

The New Testament writings introduced many statements of faith before systematic Christian creeds were ever drawn up.

In the Introduction to the Mishnah (translated by Danby, OUP, 1933) is an interesting confirmation of this separation based on the writings of the New Testament. The sects of Judaism codified the oral traditions while the Christian Church received the New Testament, signifying the theological parting of the ways. The Mishnah became the foundation of the Talmud and the New Testament became the basis of future creeds of the Christian Church:

The Mishnah may be defined as a deposit of four centuries of Jewish religious and cultural activity in Palestine, beginning at some uncertain date (possibly during the earlier half of the second century B.C.) and ending with the close of the second century A.D. The object of this activity was the preservation, cultivation, and application to life of 'the Law' (Torah), in the form in which many generations of like-minded Jewish religious leaders had learned to understand this Law. These leaders were known in turn by the names Soferim ('Scribes') and Tannaim (lit. 'repeaters', teachers of the Oral Law).

The latter taught the religious system of the Pharisees as opposed to that of the Sadducees. Until the destruction of the Second Temple in A.D. 70 they had counted as one only among the schools of thought which played a part in Jewish national and religious life; after the Destruction they took the position, naturally and almost immediately, of sole and undisputed leaders of such Jewish life as survived. Judaism as it has continued since is, if not their creation, at least a faith and a religious institution largely of their fashioning; and the Mishnah is the authoritative record of their labour. Thus it comes about that while Judaism and Christianity alike venerate the Old Testament as canonical Scripture, the Mishnah marks the passage to Judaism as definitely as the New Testament marks the passage to Christianity. (emphasis added)

First Century: the Separation Begins

The Apostolic Council of Jerusalem was around 49 AD. 1 and 2 Corinthians was written around 54-55 AD, Romans around 55 AD and Hebrews in the 60s. Peter and Paul's martyrdoms were around 64 AD. Matthew was written in the 60s, Revelation in the late 80s or early 90s. Thus the date of the destruction of the Temple (70 AD) is embedded in the dates surrounding the significant writings and formation of the doctrines of the Christian Church.

Already the ministry of Jesus had been pivotal in the Jewish world, his crucifixion being around 30 AD. His followers then became living witnesses to their faith and so the Christian community was noticeable in the world of Judaism, it being inevitable that their beliefs would be scrutinised by the leaders of the Jewish community.

The destruction of the Temple in 70 AD is embedded in the dates surrounding the New Testament writings, and followed the pivotal ministry of Jesus, so the Christian community was already well-known in the world of Judaism.

Other early Christian writings give indications of the way theological ideas began to form among believers. For example, around 95 AD Clement, secretary of the Roman Church, wrote to the Corinthian congregation. He viewed this congregation as what we might consider to be on a par with the Essene community of Qumran, fulfilling what was prefigured in the Old Testament. Later, in his second letter, we see him treat Paul's writings on an equal footing to the Scriptures of the Old Testament. Others such as Ignatius of Antioch have left letters which build up clues to the early theology of the Christian Church.

Statement of Faith

What emerged is called the kerygma. It is a Greek word meaning, 'proclamation, announcement, preaching'. CH Dodd (The Apostolic Preaching, 1936), and others, examined early Christian writings to discover the core of Christian preaching in the early days of the Apostles. The ancient kerygma as summarised by Dodd from Peter's speeches in Acts was:

1. The Age of Fulfillment has dawned, the 'latter days' foretold by the prophets.
2. This has taken place through the birth, life, ministry, death and resurrection of Jesus Christ.
3. By virtue of his resurrection Jesus has been exalted at the right hand of God as Messianic head of the new Israel.
4. The Holy Spirit in the church is the sign of Christ's present power and glory.
5. The Messianic Age will reach its consummation in the return of Christ.
6. An appeal is made for repentance with the offer of forgiveness, the Holy Spirit, and salvation.

Jesus Christ, of course, was the center of this ancient kerygma. The cross and resurrection are crucial to the kerygmatic preaching of Jesus. Another useful summary is found in Chronological Charts of the New Testament (Zondervan, 1981, p120) by H Wayne House:

1. The promises by God made in the Old Testament have now been fulfilled with the coming of Jesus the Messiah (Acts 2:30; 3:19,24; 10:43; 26:6-7, 22; Rom 1:2-4; 1 Tim 3:16; Heb 1:1-2; 1 Pet 1:10-12, 2 Pet 1:18-19).
2. Jesus was anointed by God at his baptism as Messiah (Acts 10:38).
3. Jesus began his ministry in Galilee after his baptism (Acts 10:37).
4. He conducted a beneficent ministry, doing good and performing mighty works by the power of God (Mark 10:45; Acts 2:22; 10:38).
5. The Messiah was crucified according to the purpose of God (Mark 10:45; John 3:16; Acts 2:23; 3:13-15, 18; 4:11; 10:39; 26:23; Rom 8:34; 1 Cor 1:17-18; 15:3; Gal 1:4; Heb 1:3; 1 Pet 1:2, 19; 3:18; 1 John 4:10).
6. He was raised from the dead and appeared to his disciples (Acts 2:24, 31-32; 3:15,26; 10:40-41; 17:31; 26:23; Rom 8:34; 10:9; 1 Cor 15:4-7, 12ff.; 1 Thess 1:10; 1 Tim 3:16; 1 Pet 1:2, 21; 3:18, 21).
7. Jesus was exalted by God and given the name 'Lord' (Acts 2:25-29, 33-36; 3:13; 10:36; Rom 8:34; 10:9; 1 Tim 3:16; Heb 1:3; 1 Pet 3:22).
8. He gave the Holy Spirit to form the new community of God (Acts 1:8; 2:14-18, 33, 38-39; 10:44-47; 1 Pet 1:12).
9. He will come again for judgment and the restoration of all things (Acts 3:20-21; 10:42; 17:31; 1 Cor 15:20-28; 1 Thess 1:10).
10. All who hear the message should repent and be baptised (Acts 2:21, 38; 3:19; 10:43, 47-48; 17:30; 26:20; Rom 1:17; 10:9; 1 Pet 3:21).

It was impossible for the differences in theology to go unnoticed as being a divergence from orthodox Judaism. Christianity, nevertheless, grew out of the Jewish background with common roots in the Tanakh, not as a new religion in the Gentile world, where it might have gone unnoticed. The centrality of Jesus the Messiah made it impossible for the Apostles to be silent and the fact that the oral traditions of Judaism (later codified as the Mishnah) made different emphasis, made it impossible for theological conflicts to be avoided.

It was impossible for Christianity to be ignored as a simple divergence from orthodox Judaism. The centrality of Jesus the Messiah made it impossible for the Apostles to be silent, and the difference between Christian doctrine and the Jewish oral traditions made theological conflict unavoidable.

Jewish Symbols

It was for the very reason that Christianity emerged from the background of Judaism that conflict occurred. On the one hand these are two branches of the same tree and, on the other hand, they are conflicting interpretations of the same Scriptures. On page 55 of Our Father Abraham, Dr Wilson presents Christianity as a radical reinterpretation of Jewish symbols and therefore ready to spark off reaction and potential parting of the ways:

The two Testaments exhibit strong continuity, but also a discontinuity. Many Old Testament institutions and themes are radically reinterpreted in the New Testament, often in ways – despite their foreshadowing – that the majority in New Testament times was unable to discern. In addition, the embodiment of the Torah in Jesus created a major tension. Jesus subordinated many of the central symbols of Judaism to himself, and the New Testament writers continued that subordination.

Thus, Jesus became the Temple (John 2:19-21) and the atoning sacrifice ("the Lamb of God, who takes away the sin of the world" – John 1:29). At Passover the matzah, "unleavened bread," represented his body (Mark 14:22); likewise, the lamb sacrificed at Passover symbolized Jesus' sacrificial death (1 Corinthians 5:7). In addition, Jesus declared himself Lord of the Sabbath (Mark 2:27-28). He also distinguished the ritually clean from unclean (Mark 7:1-23). In sum, in early Jewish Christianity the "Sabbath, Temple, Law, sacrifices are christologically reinterpreted by the One who is greater than them all." (quoted from P. Richardson, Israel in the Apostolic Church, CUP, 1969). The overall effect was that the first-century Jewish community largely considered these teachings strange and antiritualistic, a threat to established religious beliefs of the day.

On the one hand, Christianity and Judaism are two branches of the same tree. On the other, they are radically conflicting interpretations of the same Scriptures.

For Reflection and Comment

How might the Christian Church, without compromising the Gospel, restore theological balance and heal the rift with Israel and the Jews?

Next time: Exclusion from the Synagogue.

Edmund Heddle looks at the relationship between prophecy and song.

While it is true that among the prophets of the Bible there are those whose ministry seems to be carried out in an atmosphere of 'doom and gloom', there are numbers who sing under the inspiration of the Spirit prophetic songs which rejoice in revealing what God has done and celebrating it with music and dancing.

Rejoicing at the Exodus

The earliest example in scripture occurs when Miriam, older sister of Moses and Aaron, took her tambourine and with dancing steps sang a song of victory over their cruel Egyptian overlords. "Sing to the Lord, for he is highly exalted. The horse and its rider he has hurled into the sea" (Ex 15:20-21). The word translated 'sang' is the word for 'answered' and indicates that she and the women with her were singing antiphonally with Moses and his men's choir.

Many years later, in AD 387 during the night before Easter Day on the occasion of the baptism of Augustine, the Te Deum Laudamus came into existence as Ambrose and Augustine sang its alternate lines under the direct inspiration of the Holy Spirit. In our own day antiphonal singing has started to reappear with Graham Kendrick's song, 'For This Purpose Christ was Revealed' and similar songs by himself, Dave Fellingham and others. I wonder when it will be attempted under the direct inspiration of the Spirit, trusting the prophetic spirit to give us both words and tune?

Celebrating Victory

In the days of the judges, Israel came under the cruel oppression of a Canaanite king, Jabin, and his military commander Sisera. God raised up a deliverer, a woman named Deborah. She together with Barak was granted a decisive victory which was celebrated, as with Miriam and Moses, by prophetic singing (Judges 5:1-31).

Deborah's name means 'bee', and in his commentary Matthew Henry shows that she lived up to her name "by her industry and sagacity...by her sweetness to her friends and her sharpness to her enemies"! Once again we see a man and a woman united in prophetic singing, for this is a ministry equally open to both sexes.

Prophetic Music Schools

It is in the time of Samuel that we first meet the 'schools of the prophets' which were still functioning in the days of Elijah and Elisha. On one famous occasion, some of the student body of one of these schools met Saul, shortly after Samuel had anointed him, with extraordinary results (1 Sam 10:9-12): "A procession of prophets met him, the Spirit of God came upon him in power, and he joined in their prophesying..."

Once Eli had died and the temple at Shiloh had been desecrated these schools of the prophets became vital to the future of Israel's religion. They probably kept and copied the records of Israel's past and not only maintained times for quiet worship but also nourished their religious devotion and heightened it by the sacred music which they composed and sang under the inspiration of the Spirit. They would have sung not only within their headquarters but also in the open air as they processed along with their musical instruments, offering prophetic praise to Israel's God.

As Saul met them and heard their prophesying, he became aware that some indescribable power was filling his being and he would connect it with his recent experience of being anointed by Samuel when they were alone on the house-top in Ramah. Prophetic praise today could have this same effect of stirring men into action for God.

Just as Saul was moved to prophesy when he met a procession of prophets, so prophetic praise today should have the effect of stirring men into action for God.

Practical Arrangements

It was not until the time of David that prophetic praise finds its appointed place and is organised by 'Israel's singer of songs' - David himself (2 Sam 23:1). He knew that real singing was impossible apart from the anointing of God's Spirit, but he saw that it was necessary to make working arrangements of a practical nature. Details of these arrangements are found in 1 Chronicles 25 where we read, "David set apart some of the sons of Asaph, Heman and Jeduthan for the ministry of prophesying accompanied by harps, lyres and cymbals".

David chose four of Asaph's sons who were under the direction of their father, Asaph, himself prophesying under the king's direction. He chose six of Jeduthun's sons; Jeduthun himself prophesied using the harp in thanking and praising the Lord. And he chose fourteen of the sons of Heman, who was the king's seer. Under these leaders there were no fewer than 288 men set apart for this prophetic ministry, all of them trained and skilled in music for the Lord.

They undertook their duties as determined by lot, and we are shown that there was no competition or place-seeking, for junior and senior, master and pupil alike accepted the duties allocated to them (1 Chron 25:1-6). It is sad that jealousy and place-seeking has at times plagued our choirs. How beautiful it is when those who lead our worship are truly anointed to sing, not for their credit but for God's glory.

How beautiful it is when those who lead our worship are truly anointed to sing, not for their credit but for God's glory.

David's Arrangements Maintained

The arrangements David made for prophetic singing in the Temple were still adhered to by godly kings for many years. There are references to the way prescribed by David during the reign of the boy-king Joash (2 Chron 23:18); in the revival under King Hezekiah (2 Chron 29:25-30) and under King Josiah (2 Chron 35:15). Even after the return from exile, when Ezra's builders had laid the foundation of the Temple, they were still following the plan prescribed by David (Ezra 3:10).

Nehemiah arranged two choirs at the dedication of the walls of Jerusalem by bringing in those Levites who had built villages for themselves around Jerusalem. They were accompanied by "the musical instruments prescribed by David the man of God" (Neh 12:27-36, 46).

For more than five hundred years godly kings and priests maintained the ministry of prophetic song and we even know the words of the song that stood 'top of the pops' for those hundreds of years! The words of that song were, "He is good, his love endures forever" (1 Chron 16:34,41 and 2 Chron 5:13, 7:3,6, 20:21, Jer 33:11 and many times in the Book of Psalms, for example 106:1, 107:1, 118:1). What a beautiful message to sing about!

Canticles of the Quiet People

In the interim period between the Old Testament and the New, we have the prophetic praise of Mary, Zachariah and Simeon. The Magnificat has been sung in the liturgy of the Gallican Church from AD 507; Mary's prophetic song is modelled on Psalms. The Benedictus, Zacharias' song, is modelled on prophecies. The Nunc Dimittis seems always to have been used in the evening services of the church down the ages of Christian history, in the East at Vespers and in the West at Compline.

There are nine themes common to these three prophetic songs, though each Canticle has its particular setting; one at Mary's conception, one at the naming of John the Baptist and the third at the culmination of Simeon's waiting for the Messiah. These nine themes are the essential stuff of prophetic song. They are:

1. God's mercy
2. God's mighty deeds
3. Victory over God's enemies
4. Our salvation
5. God's promises fulfilled
6. God's covenant obligations honoured
7. Light in our darkness
8. Care for the humble and hungry
9. Future blessing.

Characterised by Singing

Having established that it was those who had been anointed by the Spirit who became the prophetic singers of the Old Testament period, we shall not be surprised to discover that the New Testament church was also characterised by song.

Pliny the younger (61-113 AD) served as governor of Bithynia and carried on a notable correspondence with the Roman Emperor Trajan (52-117 AD). His comment on the Christians living in his province was that "They are accustomed to meet before daybreak to sing a hymn antiphonally to Christ, as to a god"; they were distinguished by their habit of singing. This was a practice encouraged by Paul. His letter to the Ephesians exhorts them to "be filled with the Spirit. Speak to one another with psalms, hymns and spiritual songs. Sing and make melody in your heart to the Lord" (Eph 5:18-19).

The New Testament believers were known for their habit of singing to God, which Paul strongly encouraged. Snatches and sometimes the whole of their hymns found their way into his letters.

We know there was much singing in the New Testament church, for snatches and sometimes the whole of their hymns have found their way into Paul's letters. Outstanding examples of this are to be found in Ephesians 5:14 (sleepers awake); Philippians 2:6-11 (hymn of the incarnation); 1 Timothy 3:6 (a Christian creed) and 2 Timothy 2:11-13 (steadfast endurance). The New International Version of the Bible has printed these and other passages to indicate their rhythmic character. Arthur S. Way in The Letters of St Paul believes there are many more snatches of hymns and songs in the apostle's writings.

Power of Christian Song

Gregory Wilson said of Martin Luther: "Rome scoffed at his theology, but trembled at his hymns". Charles Wesley, three years younger than his brother, John, helped to regenerate a decadent society through song, while his brother undertook the same task through the spoken word. In all, more than 6,500 hymns came from the inspired pen of the younger Wesley.

We have a great responsibility to discharge the stewardship of prophetic song for it is of vital importance in bringing about the revolution to which we are committed, that is the Jesus revolution. When both the words and the music of a song are put together under divine inspiration, that song will have the power to unite the singers as one and to make for a very powerful impact on unbelievers.

First published in Prophecy Today, Vol 3 No 2, March/April 1987.