Banning Prayer - An Age Old Tactic

This week national news ran the story of a secondary school that had banned 'prayer rituals' as part of its behaviour policy. The policy was challenged in the High Court by a Muslim pupil, with the case arising from the pupil and her peers wanting to pray as a group at lunch time, as per the practice suggested (prescribed?) for them by their religious community. Apparently circa 30 pupils wanted to actively join, but the school appears to have very strict behaviour codes, including (it seems) limiting groups to just four people even outside on the school communal areas.

One might wonder about this '4 max' policy (which sounds more like an anti-protest law you would expect in places like Russia ...), or about the merits of the High Court's decision to dismiss the challenge (i.e. effectively agreeing with the school). What I would like to focus on, however, is the notion that you can somehow ban prayer.

It reminds me of Daniel, and the jealous troublemakers who persuaded the king to create an edict banning any prayer (other than to the king). Daniel was not deterred, and didn't even bother to take his praying underground. As we know, lions became involved and they got to enjoy a tasty breakfast ...!

Banning prayer is an age old tactic, but is a ridiculous and futile notion. To be fair to the school, they are banning 'prayer rituals' rather than any prayer per se. They have suggested that the gang-of-thirty in their ritual would be intimidating, but I wonder if they have missed an opportunity to discuss and set a culture of understanding, multilateral tolerance and respect? Maybe their own staunchly secular ethos is now being used as an intimidation in itself?

For the pupils ... why not keep praying like Daniel, albeit subversively: 8 gangs of 4 would do it, or spread themselves out (a bit like the 2m social distancing thing we learnt in covid) so that technically they are not a gathering! Surely the school cannot proscribe individuals standing in apparent silence, or even individuals kneeling in silence, out on the school grounds?

Those who don't understand the spiritual will try many tactics to hold their position, but none of these are new and ultimately none of them of work.

Resurrection Focus

The aftermath of Easter was that everything was now changed. The whole perspective and deal of religious thought is changed in the light of the resurrection. Jesus was not just a special leader, a person with special power or godly abilities ... He is the one who fuses the heavenly with the physical created order, fully God & fully man in perpetuity. That means we don't just look to Jesus for good example or inspiration, but we acknowledge Him as supreme over all. Whereas before we might have thought of looking to spiritual figures of the past to help us strive to understand the divine and be better people, with Jesus raised from the dead we now see the path of faith is in and through a person - this person Jesus.

The Jewish leaders at the time had thought that they could faithfully stick to 'the faith system' as they understood it by doing away with Jesus. The Roman governor, wanting to keep order and peace to avoid any sense of threat to Caesar, acquiesced to the injustice. For them having Jesus dead was to be the end of the matter ... but from the Easter Sunday He was no longer dead!

Thus the evangelistic sermons recorded in Acts lead to the punchline: 'He was killed ... but God raised Him!'. Jesus is Lord - not Caesar, not any other system or institution ... and we know this because of the resurrection. Regardless of the length or starting point of the message, Peter and the other early preachers showed that they had this laser-like resurrection focus!

In our own opportunities for witness, whatever long way off starting point you might need to work from ... keep this same ultimate resurrection focus in mind.

Implications of a Big Yes

The moment someone decides to make a 'Big Yes' to Jesus, a whole string of fresh questions are triggered both for now and into the future. These basically come down to: 'How should I live my life in the light of this Big Yes decision?'. This is the fundamental question of discipleship, and its scope includes way more than good habits to pick up (such as pray daily, read scripture, attend church gatherings).

For each new believer it means working out: 'What about the other gods in my life?'. For someone who has come from a different faith background, that god or those gods will be readily apparent. However we shouldn't kid ourselves thinking that those from a secular or nominal Christian background do not have the same dilemma - the reality is that we have all trusted in other gods such as wealth, commerce, career aspirations etc. So the same basic question is always pertinent.

Our task in discipling someone is to help them navigate these thought processes as they journey into discipleship. We could of course give a simple and direct list: "Stop this, abandon that, leave such & such behind ...". That would technically be correct, but not necessarily good discipleship mentoring:

1. because the person needs to discover for themselves that these are false gods compared to Jesus - it needs to be their decision that they now own
2. because we want to train the person to take their own responsibility through the rest of their lives to seek God, discern, and act willingly on that discernment

The temptation is to load onto someone, or rush them into what you see 'as obvious' ... but they need to work it out for themselves. In other words the Discovery Process continues past the 'Big Yes' decision into ongoing discipleship.

I once read a story back in the 1700's of someone coming to faith in a Quaker environment. The new convert asked their mentor 'Should I still wear my sword out in public?' (apparently people wore or carried swords in everyday life!). The Christian mentor gave a wise reply: "Wear it for as long as it feels comfortable ...". I think they were saying: "Ask God, and when you realise what He is telling you, then it is definitely time to act!"

In our mission activity, let us not get people to tick boxes that we choose to put in front of them! No - let us point people to Jesus, and enable them to be true Jesus-followers in their own right, where they take action on what Jesus lays on their heart. Sure it will need some direction, prodding and pointing on the way, and the process may be frustrating or slow ... but ultimately way more fruitful.

One Shall Tell Another ...

One of the important aspects of the Discovery Bible approach that we are using is to methodically include an encouragement & challenge to tell others in each session. This is usually towards the end of the session with a question like 'who do you think you might tell?' or 'how / when might we tell this to others?'.

This question is used even in the earliest stages, before the participants have received Christ for themselves. The fact that they have not made any kind of decision for Jesus doesn't mean that they can't start telling others of what they have discovered so far, or of their steps of exploration.

This is important because it builds in the principle that we can share our faith right from the start. The Great Commission is not some add-on for the few keenies, but fundamental to following Jesus - to discipleship itself. To talk of 'missionary disciples' is counter-productive because true discipleship should be intrinsically missional by definition - it doesn't need the adjective!

At the start of the next session in amongst the natural 'how are you?' questions, each person is asked how they have got on with telling others. Of course this is not an interrogation, and we don't do shame, but we do model loving accountability from the outset - which is another key component of the approach.

Of course it may be that someone has not identified any opportunity to tell, or not seized it when it presented. But with the Spirit at work pleasant surprises can arise: in one session someone fed back that they had not just told the one person they identified the week before, but in fact had told the whole group that they were mutually part of. It is this one-to-many occurrence that gives rise to the possibility of gospel multiplication and further spread of the Good News.

Decisions for Jesus

When someone decides to follow Jesus, there is alot going on. We should never understand it as merely an intellectual response - but one that includes the emotion and the will of the person. Above all it is a spiritual response.

The reality is that for many people their response is actually a series of responses. Rather than one simple before/after decision, they are making a number of steps along the way. I suspect that this reality applied in the gospels and Acts too: although the accounts may suggest to us simple decisions, dig deeper and it is more messy. For example it took a while for the closest disciples to really get what Jesus was telling them, and Cornelius was already seeking & calling on God before Peter arrived. Others had had "John's baptism" but not the baptism of Jesus and His Spirit, and so on.

When working with enquirers, I have found it is helpful for us to find a language for these multiple steps. It enables us to talk with people about where they are at, recognise & encourage progress, and point towards the total surrender to the Lordship of Jesus that He calls us to. Sticking to a simple (binary) mantra I have found to be unhelpful.

I am indebted to Mark Greenwood's book 'Big Yes Little Yes Healthy Maybe' for giving a good language to use with people. Greenwood argues the same - that most make several steps, and sets out helpful thinking on how we therefore journey with people as they come to Christ response by response.

He characterises those who are basically open to finding out more as giving a 'Healthy Maybe' response. They are not saying 'no' to the gospel, but they are not able to say 'yes' either. Being open might mean that they would be willing to sit down and explore together - that is a healthy response, hence the 'Healthy Maybe'.

As people explore for themselves, they reach points where things start to make sense - but they are not ready to jump all in. There are bits they believe, others they do not (yet), and many things that seem fuzzy. Mark calls these 'Little Yes' responses. The point here is that a person may make many 'Little Yes' responses, as they journey onwards. It is not for us to define the number or the exact points - they are like spiritual response stepping stones.

Eventually something clicks. The person realises that for them there is no real alternative but to follow Jesus with all their mind, soul and strength. This is the 'Big Yes' response, from which we hope there will be no turning back. Baptism and God's filling with the Holy Spirit are the Biblical follow-ons for a person making this response. If you want to talk in terms of crossing the line, then this is it.

Field Number Three - Discipleship in Small Settings

An important mission distinction that is now being realised by Western Christian leaders is between making disciples rather than counting decisions. Many churches have concentrated on the latter and neglected the former. The Great Commission of Matthew 28 is very clear: Make Disciples.

As we meander fields 1 & 2 in the Four Fields model of working amongst new people, we are praying and hoping by God's grace to see people to say a 'Big Yes' to Jesus and embark on a life of discipleship. But the discipling process starts straight away in Field 2 - Gospel Sharing - as we discover who is spiritually open and willing to journey with us in some form of Discovery Bible Study. In those discovery sessions we typically look at the gospel stories of Jesus, to help the enquirer discover Jesus for themselves. As we do that we share and model good discipleship habits, chiefly asking each time: 'Based on this discovery, what do you think Jesus would have you do?'. In simple terms this means modelling obedience to Jesus.

For example an enquirer was doing these kind of sessions with me, looking through episodes in Mark's gospel. Previously we had covered the man lowered through the roof, the man with the withered hand, healings and demons commanded to be quiet in the crowds, calming the storm, and the legion demoniac. This had enabled my new friend to begin to appreciate Jesus as one who can forgive, heal, command the demons, and command the storm. For each aspect we compared what this was saying about Jesus to the gods of his own religious background, and his understanding of those god's capabilities. Through these sessions modelling discipleship included looking to Jesus for healing, accepting that He has the plain & simple authority, and being still with Jesus even in the storms. Story by story the penny started to drop - and we used prayers that I would characterise as 'Little Yes' responses to Jesus.

Then we came to the story of Jesus bringing back Jairus' daughter from her death. This proved to be a key discovery. There was no equivalent story in their own religious background - it is only Jesus who has the power over life and death! His immediate 'Big Yes' to Jesus response takes us into Field 3 - Discipleship in Small Settings. We will continue with the same tools of Discovery Bible Study, but with the shift of context from 'Is Jesus worth following?' to 'What does following Jesus mean for us today?'. The shift is a natural one because remember we were already modelling discipleship from the very first session! Sessions can be done one-to-one or in a group - either way it is a small setting, making it deeply relational and personal for those involved.

Note that we are not so concerned with 'church' yet! That will come ... if the small setting involves more than one (plus the leader), or the enquirer(s) are able to share and start sessions with their own contacts, then you have the first signs of church forming on a micro-scale anyway.

To the One Who is Victorious

The seven letters to the seven churches in Revelation chapters 2 & 3 each have recurring start and closing phrases, with only minor variations between them. In the close of each are the words 'To the one who is victorious ...'.

This raises good questions: What does it mean to be victorious? Is it just victorious at the very end or in any way victorious right now?

Other translations have 'the one who overcomes' which helps shed light on being victorious. The final letter adds 'just as I was victorious and sat down with my Father on his throne' (3:21), which suggests victory in the form of enduring through persecution, and Jesus endured through the cross.

Whether the meaning of being victorious is narrow or broad, the one who is victorious is promised:

1. The right to eat from the tree of life
2. to not be hurt by the second death
3. some of the hidden manna (plus a new name)
4. given authority over the nations (plus the 'morning star')
   
5. to be dressed in white, never blotted from the book of life
6. to be made a pillar in the temple of God, bearing the name of God, the city of God, and a new name
7. the right to sit with Jesus on the throne

By any standards that's a pretty awesome list!!

Continue to stand firm in Christ, whatever comes at you, and discover His life-giving resources. Have no fear of death, and enjoy the blessing he brings. We get to rule with Him, and He dresses us accordingly. With others we bear the name of God, forming a new each-a-temple-of-the-Holy-Spirit community. Our ultimate victory is bound up with His victory - it is His rule we join!

Did You Hear that Differently?

A handy tool to use when talking with a friend or acquaintance about Christian faith topics is (when it seems appropriate) to tell a simple story that Jesus told. Many can be told in less than 60 seconds which means you can use it within the flow of your conversation (it also means you can record as a YouTube short or TikTok video!). An open and inviting question to then ask is: "What does this story tell you about God and people?".

Be totally cool with the fact that their answer may be nothing like what you expect!

That's especially true if they are coming from a different culture or religion. Not long ago I had the opportunity to share the story of the 'Lost Coin' with three different people. For each I asked the same inviting question. Two of them said (independently) the same answer: 'If you go looking for a god, you will find it'. I was fascinated, because that is 180 degrees from our classic understanding of God searching for lost people! For one of those I played with the concept with them to see if they could hear the story flipped back round, but their understanding really remained in the 'search for a god' mindset.

Both of the people are originally from a southern Asia culture and religious background, which entertains a plurality of gods. This is where storytelling is so useful: it is effectively a universal communication channel that can be used across the globe - we all like to hear & process stories. Stories invite others to process and think for themselves, which is better than us trying to download truth-content to others, because ultimately people need to receive spiritually, and not simply assent to your faith statements. But while stories are a universal comms channel, the exact meaning heard by the listener will be unique to them, and heavily influenced by their own background and understandings.

The good news is that in a friendly conversation, whatever their answer may be, it gives a starting point from which to dialogue further, even if it seems to be quite different to the Christian textbook response. Remember that Jesus started from where people were at, and then journeyed from that point ...

Interestingly the third person I told the story to was a young person with a White British background with a fair degree of Christian influence. Although their answer was pretty much the classic one, they also offered an alternative similar to my first two friends, saying: 'If you search for God, you will find God' - echoing (without realising it) Deuteronomy 4:29, 1 Chronicles 28:9 and 2 Chronicles 15:2.

Meandering in the Fields

As per previous posts, the 'Four Fields' model is a way of understanding our approach to witnessing and potentially starting something new. The work goes on and weeks tick by. For now we still find ourselves effectively in fields one and two.

A key thing to remember is that we don't get to control the timescales: this approach goes at the pace of the people we meet, albeit with our intentional encouragement for people to move towards Jesus! It is not a fixed programme, with set sessions or timescales. Nor does it revolve around inviting people to set events hosted by a church. No this is long and deep alongside investment in people with the gospel news & hope as our motivation.

But that also means that it is not straight-forward linear progress! We have to accept the reality of 'a step forward, a step or two back, plus many other steps sideways ...'. A person we perceived to be engaging might not continue with us down the track, or suddenly become unavailable for reasons unknown to us.

While these ups and downs are happening in the field two of gospel sharing, we are still meeting other new people: field one activity! That means we meander between the two fields from one day to the next, depending on what we are doing or who we are meeting. That is the nature of our work!

For those who like predictable outcomes it is a recipe for much frustration - but Jesus in His parable of the sower clearly implied a liberal scattering across the whole terrain. Sadly some seed will be lost and other seed may not thrive, but we continue with the meandering (yet intentional) process in the hope for that eventual crop that bears much fruit.

Moments of Public Outrage

We know from the Biblical prophets that God hates injustice. He favours the underdog - the 'small people' downtrodden by unjust powerful people and systems. We also know that Jesus gave attention to the marginalised, and called out people of power when their systems of power held people down in misery.

The call of mission for a follower of Jesus therefore includes listening to the marginalised and thinking against all the odds: "they might just be right ...".

Most ordinary members of the public also have in-built senses of justice. They may get distorted, or lost in the confusion of competing factors ... but sometimes they come to the fore at least at the local level.

Very occasionally, a collective outrage at injustice emerges at a national (majority of population) level. This past week has seen just that with the Post Office scandal, brought into the spotlight by an ITV drama. Viewing figures have exceeded all expectations, and people have been moved to combined tears and anger as they have watched the drama of ordinary people being belittled, gas-lighted, harassed and prosecuted by an intransigent big power institution that continually failed to allow any kind of mirror or light shine onto its stance or practices.

People in their hundreds of thousands seem to have instinctively felt for the ordinary folk who suffered at the hands of what had become a corporate monster, and naturally identified with the underdog undertaking a 'David and Goliath' type battle. The collective public response should give us hope: consciences are not dead, and people do have underlying principles of 'right and wrong' even in our highly secularised post-Christendom culture!

The trust in the computer system was a fundamental mistake by the Post Office, and needs to act as a warning light as society embraces further technological advances such as AI and 'intelligent' automation. Its not that these things are always evil, but for us Jesus-followers we have to keep in mind that they are human created systems, and therefore caught up in the brokenness and flaws that we find ourselves in these 'now but not yet' times. Trust God - not the systems we have created!

The nation now holds its breath, waiting to see how this corporate Goliath might actually fall. We know that such battles are not won by wearing heavy armour, but in the spiritual by God enabling well-placed deliverance.

Ezekiel, Jesus, Sheep and Shepherds

God has a habit of using everyday scenarios and language to communicate with His people. Among the wide variety of imagery used includes vines, sheep and their shepherds, prostitutes, breasts, nakedness and much more besides. Don't believe me? Check out the book of Ezekiel!

Jesus also used down to earth stories involving scenarios people could easily imagine as real and relate to. He also picked up on these same themes from Ezekiel (and the other prophets). This must have spiked the religious leaders - was Jesus in effect saying to them: 'look at what Ezekiel described ... have you learnt nothing from those days? Have you not moved on at all?'.

Take sheep and shepherds for example. Read Ezekiel 34 and make a note of how many parallels you see with Jesus, his stories and dialogue with the fractious elements of the crowds.

Jesus told the story of the Lost Sheep - check out Ezekiel 34 verses 4 to 7 and 11 to 16. Note also the theme of healing and helping those injured or broken and correlate it with the practical ministry of Jesus among the crowds.

Verses 7 onwards talks of the need for a Good Shepherd, with verse 11 saying 'I myself will ...'. Now read what Jesus says (direct to the Pharisees) in John chapter 10! Return now to Ezekiel and verses 23 - 24.

Back-tracking a bit to v17, Ezekiel talks of judgement between sheep and goats. Jesus picks this image up in his famous depiction written up by Matthew (chapter 25). Note how the bad ones are making life difficult for all by trampling the pasture, muddying the drinking water, pushing/shoving/butting out the weak - driving them away. That's the reverse of God's intent, which is why they must be replaced.

Ezekiel chapter 34 verses 25 to 31 present a different vision: with God (Jesus) as their shepherd there will be a new age of thriving and blessing. The old yoke will be broken (ah ha - Jesus picked up on that too!), paving the way for the wonderful declaration of v31:

You are my sheep of my pasture, and I am your God.

Let Jesus be your Good Shepherd, learn to follow and take on the work that He gives you as one of his under-shepherds, joining the work of spreading the blessing, caring, healing, and gathering in other lost sheep.