Word watching 6 Wicked

Wicked

The word wicked appears many times in our English Bibles. It translates a range of Hebrew words in the Old Testament and three or four Greek words in the New Testament. It will not surprise you to learn that in every case the words have negative connotations.

The word wicked was probably a dialect word before the thirteenth century and finds its roots in the once forgotten Old English word, Wicca. The latter is the male form of Wicce from which (!) our word witch comes. Thus wicked originally meant bewitched. It has an affinity to the word cursed in that way. It came to refer to anything evil, depraved or corrupt and that is how most people understand it today. The witchcraft element has been all but completely forgotten.

It is a common word and this has led to a weakening of its power as an adjective. However, in the last ten or twenty years it has been further weakened by the introduction of a slang usage, documented in most newer dictionaries, where the word has a positive and complimentary tone. Most of us are aware of this by now and those who work with young people have long learned to take care. Preachers also need to remember the alternative meaning as although young people know both meanings they often find it difficult to disassociate the word from its positive sense. The preacher who says ‘We are all wicked’ is in danger of giving the impression, at least to some, that he is praising the congregation rather than condemning it.

It is generally accepted that the slang usage began as ‘Jive talk’ popular among mainly African American jazz musicians in the middle of this century. They would speak, for example, of a ‘Wicked horn player’ meaning a saxophonist of great dexterity. Etymologically that parallels an older more mainstream expression wizard, as in ‘He’s a wizard on the keyboards’. This rich expression suggests initiation into an occult though not necessarily evil world where he has gained mastery of his instrument. It is more likely, however, that the use of wicked and similarly bad (‘This is a really bad tune’) as positive terms grew out of the abuse often heaped on jazz musicians, especially people of colour. If jazz music is held to be wicked music then, by definition, the better the music to the ears of those who appreciate it then the more bad or wicked to those that do not.

From the world of jive talk to that of popular music is a short step. Michael Jackson’s 1987 album Bad sold millions. Of course, the double meaning of the word is important here and has been exploited by many others. It is at this point that Isaiah 5:20 is most relevant, Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. The word passed to the other electronic media, most notably the world of football commentating. A wicked left foot is one that harms opponents in regard to their chances of winning but that is most desirable from the other team’s point of view. From here the word has passed into general usage in youth culture and beyond.

If there is a Satanic plot afoot here our enemy still has a long way to go. If he does succeed it will not be the first time. The word silly once meant holy! We have coped with that change and as long as we are aware of what is going on there is no reason why we should not be able to cope with this one either.

Originally published in Grace Magazine

Word watching 5 Seminary and Cemetery

One of my favourite malapropisms is the phrase ‘Theological Cemetery’. The deadening effect of too much theology, especially of the liberal or neo-orthodox type, seems well evoked in the picture of theological students heading not for a lively lecture where the Scriptures are made clear but for the quietness of a graveyard. Any similarity between the two words, however, is purely accidental, although both find their roots in Latin.

Seminary is from the Latin seminarium, which means seed-plot, and the word can refer to a piece of ground for sowing and growing plants intended for later transplanting. Interestingly the word nursery is used in a similar way – a place where young plants, as well as young children, are nourished. By extension a seminary can be something similar for the breeding of animals.

By analogy the word was extended as a figure for a place of origin and early development or cultivation, an abundant source for something. In the sixteent century it came to be used for various educational institutions (‘Three little maids who, all unwary, Come from a ladies’ seminary’ wrote W S Gilbert), especially Roman Catholic Colleges for training priests to ‘evangelise England’. Despite that last unwelcome overtone the word eventually won out as a term for evangelical colleges training men for the ministry and is retained today by institutions such as London Theological Seminary, Westminster Theological Seminary, etc. It is a good choice of word as what we trust our seminaries are doing is to provide ‘seedbeds’ for the cultivation of godly and wise ministers. We trust they are breeding men who can be transplanted to church situations where they will thrive and be productive.

The word cemetery is also Latin, but Mediaeval, and conceals a very interesting concept. It comes ultimately from the Greek word for a dormitory (the word koiman means to put to sleep. The word was once spelt in English coemetery). In other words a cemetery is not a place of the dead so much as of those who are sleeping. The New Testament speaks of death for the Christian in these terms, falling asleep in Jesus. It is even said that early Christians would say ‘Good night’ to dying brothers and sisters so sure were they of their coming resurrection. Are we as sure?

So the next time you pray for the young man in the theological seminary or pass the local cemetery think rather of the young man in the theological seedbed or stud-farm and the local dormitory or barracks.

Word watching 4 Pagan

Pagan

Few readers can be unaware of the resurgence in recent years of paganism. Consciously and unconsciously, men and women are seeking to fill the spiritual vacuum created by the general abandonment of Christianity with the old pagan beliefs once rejected by so many. If John Bunyan were writing his Pilgrim’s Progress today he might not write, as he did, of a cave where ‘two giants, Pope and Pagan, dwelt in old time; by whose power and tyranny’ men ‘were cruelly put to death’ nor that ‘Pagan has been dead many a day’. He might have something else to say about Pope too, but that is another matter.

Of course, many are using the word paganism in a technical sense – as referring to a vaguely definable nature religion. However, the word is often used more loosely in at least three other ways.

1. To describe religion outside Judaism before the coming of Christ.

2. To describe the religion of those who have heard the gospel and rejected it.

3. To describe the religion of those who have never heard the gospel.

The word itself has an interesting etymology. It comes directly from Latin and originally meant rustic or peasant, a word that itself has the same roots. Both are ultimately from a word pagus, which referred to a rural district or to the countryside in general. That word itself is probably from pangere to fix, as in fixing a landmark to define an area or, possibly, from a word in the Doric dialect referring to a fountain, as found in every village.

Pagans, then, could be villagers, or sometimes civilians as opposed to the military. Because Christianity first made its mark in the cities and towns, the main urban centres of the Roman Empire, it tended to be peasants, rural folk, country bumpkins we might say, who were the most likely not to have heard of Christ or to be unbelievers. From as early as AD 365 this secondary meaning of pagan began to be used. In his Decline and fall of the Roman Empire Edward Gibbon says ‘Christianity gradually filled the cities of the empire: the old religion … retired and languished in obscure villages; and the word pagans, with its new signification, reverted to its primitive origin.’

Gibbon states that an important element in the rise of the word is that early believers dubbed those not in Christ’s army as ‘Civilians’ or Pagans as they had not taken the sacrament of baptism.

The word heathen, a Germanic word, seems to have similar roots. The dwellers on the heaths away from the towns were later again the slowest to accept the gospel. In the Middle English work Piers Plowman there is an explanation ‘Hethene is to mene after heth, And untiled earth’ although this explanation is disputed.

In Scripture there is no exact equivalent of these words. Rather words for the nations and for the Gentiles take on the meaning of heathen or pagan at times. In Old Testament days the straight choice really was between the true God and the gods of the nations or pagans. Today we discriminate between nominal Christianity, Islam, Judaism and may be more, confining the word pagan to animistic beliefs, but the word also serves as a useful catch-all term for non-Christians found, sadly, both in rural and urban areas.

Word watching 3 Generation X

Generation X

Generation X was a 1964 science-fiction paperback by Charles Hamblett and Jane Deverson. For the last decade or it has been used to refer to young adults born somewhere between 1965 and 1985. Generation X: Tales for an accelelerated culture by Canadian Douglas Coupland appeared in 1991 and gave currency to the term.

What x stands for is debatable. One writer speaks of Xers as a lost generation, becoming adults at the end of a century characterised by economic boom and bust, punctuated by world wars. With high unemployment, easy access to various entertainments, including computers, alcohol, drugs and recreational sex, Xers are often seen to be lacking motivation and unwilling to take on responsibility. The word slacker (as in Richard Linklater’s 1991 film Slackers) has also been used to refer to an apparently lack lustre generation.

Their parents, The baby boomers (c 1945-1965), it is said, were raised in church then left. Baby busters, as Xers are often called, have no Christian base whatsoever. Modernists believed progress was inevitable and were generally optimistic but have given way to postmodernists, who despise rationality and are often pessimistic. Willow Creek pastor Dieter Zander has contrasted them as me generation and we generation. Boomers lived to work, Busters work to live; Boomers desired strong institutions, Busters strong relationships.

AIDS, the effects of divorce, single parenthood, both parents working and so-called ‘blended families’, rebellion against authority, cynicism and loathing for hypocrisy are other traits often noted. Bruce Tulgan has made his name writing about Generation X. He highlights disloyalty, arrogance, short attention span, unwillingness to pay ones dues and the demand for instant gratification. He argues, however, that these are due to growing up experiencing the effects of redundancy, broken homes, information overload and a fast changing world. He argues that these traits have a positive side. Speeches about ‘in my day’ cut no ice, says Tulgan, but Xers do look for mentors who can give what cannot be learned from other sources. Be willing to give them the ‘remote control’ and let them sift through what is on offer. Their apparent laziness is often more a matter of keeping plenty of personal time free, preferring relationships over achievement. ‘Busters have grown up watching the Boomers excel at their jobs and not excel at their homes’ (Zander). There is plenty of evidence of willingness to work hard given the right situation. Others have spoken positively too of a more balanced work ethic – happiness is more important than money; a rediscovery of the individual; enterprise; high social responsibility and high consumer savvy.

Zander has spoken of Generation X’s pain, postmodern mindset, fear, grassroots orientation and spiritual hunger. Perhaps this latter characteristic is the most encouraging. Zander quotes the striking statement in Coupland’s later book Life after God, ‘My secret is that I need God. That I am sick and can no longer make it alone. I need God to help me give because I no longer seem to be capable of giving. To help me be kind, as I no longer seem capable of kindness. To help me love, as I seem beyond being able to love’. Many have noted with Chris Seay what he said in an article called Pastor X ‘They’re open to the God thing, but they’re not into the church thing’.

Therefore Zander has a point when he suggests that in communicating with such people we need to be real (they want to know the bottom line and prefer honesty over politeness, says Andres Tapia), rousing, relevant and relational (talked with not at). Tapia, similarly, says Busters look for authenticity (tired of broken promises and commitments, they want honesty, sincerity and the truth), community (Xers often grew up surrounded by people but unable to connect with anyone.), lack of dogmatism, a focus on the arts and diversity. We cannot deny the truth but we can present it in ways that will win people. The preference of many for discussion groups over traditional sermons must be recognised how ever we respond. Racial, economic and ethnic diversity in our churches is an asset.

As Charlene Solomon argues no generation is monolithic, however there are significant ways in which this generation differs from previous ones and we are wise to bear this in mind in regard to Generation X, the rising Generation Y and those that have gone before. If she is right that Xers dislike hearing about the past, inflexibility about time, workaholism, being scrutinised, disrespect, pressure to convert to traditionalist behaviour, disparaging comments about their generation’s tastes and styles surely we are wise to take that on board.

Originally published in Grace Magazine

Since this was written we have had the advent of two more generations:
Millennials, also known as Generation Y are the demographic cohort following Generation X. Researchers and popular media use the early 1980s as starting birth years and the mid-1990s to early 2000s as ending birth years, with 1981-1996 a widely accepted definition.
Generation Z (or Zoomer), is the next demographic cohort. They are typically assigned the mid-1990s to early-2000s as starting birth years with little consensus regarding ending birth years. Members of Generation Z have used digital technology since a young age and are comfortable with the Internet and social media.

Libraries and their value Part 4 (Conclusion)

This is the last part of the article/lecture

Value

Having spoken about libraries for a while let me conclude by addressing the question of their value. In days gone by The Evangelical Library Bulletin would invariably carry the slogan Preservation information circulation. These words highlight very helpfully what it is about libraries that makes them valuable. Let us think about libraries under these headings.

Preservation

Libraries are valuable because they preserve books and their contents. One of the great things libraries do is to preserve treasures from the past. To use a picture, we can think of the books produced down the ages, a figure something over the 135 million mark, as akin to the multitude of species of flora and fauna with which God populated the world in the beginning. We know that many of the species are now extinct but great efforts are being made to keep any more from being lost. This is being done on the basis that we do not know fully how useful each may be in days to come.

Librarians are engaged in part in a similar task – like so many Noahs they are seeking to preserve in readable form, the books that have been written. We should be thankful that such work goes on. Many books have been lost. The Bible refers to some, such as The Book of Jasher or The Visions of Iddo the Seer. (See 2 Samuel 1:18 and 2 Chronicles 9:29, etc.) There are many, many more of these, especially from ancient times. On rare occasions one is found tucked away somewhere or on the reverse of a palimpsest. To know such works exist is tantalising.

There are also some cases where only one or two copies of an original book survive. Thankfully, if one good copy survives, more can easily be reproduced and often are.

Information

Libraries are valuable further because they inform people of the existence of these preserved books and what they contain. Once books have been preserved people can be informed of their existence. Library catalogues are a fascinating source of knowledge that inform us firstly of what types of book exist and then of the books themselves.

Imagine someone seeing that there is a classification biblical hermeneutics or systematic theology, for example. That may be the first thing to alert them to the existence of such items. I recall a time when I did not know what a thesaurus was. The moment I discovered what it is was a great moment for me. Something similar happened with systematic theology. The first one I was aware of was that by Augustus H Strong (1836-1921) and the first one I began to read was that by Louis Berkhof (1873-1957). Reading Berkhof, to quote Keats, made me feel “like stout Cortez when with eagle eyes he star'd at the Pacific”. (See On first looking into Chapman's Homer.)

Once you know a certain type or genre of books exists you can begin to find out who has written in that area. I remember a friend when I was in seminary who would deliberately scan the library shelves finding out what existed. Of course, one can take advantage of electronic search methods these days. What a help that is.

If the question is raised as to what advantage libraries have over bookshops, let me illustrate. Say I want books on the priesthood of all believers. If I go to the Amazon store and search what books they have on this subject I can find at least twenty possible titles though several are no longer in print. If I go, on the other hand, to the OCLC (Online Computer Library Centre)'s World catalogue there are a lot more books listed – hundreds. I can see that as far back as 1521 Jerome Emser (1477-1527) wrote on the subject in German. I thus have a potentially more thorough grasp of what has actually been written.

(See

https://www.amazon.co.uk/s/ref=nb_sb_noss_1?url=search-alias%3Dstripbooks&field-keywords= priesthood+of+all+believers and

https://www.worldcat.org/search?qt=worldcat_org_bks&q=priesthood+of+all+believers&fq= dt%3Abks.

Both accessed March 2017.)

Circulation

Libraries are valuable finally because they circulate news of the books they have preserved and their contents. Circulation goes on not only by means of books being picked up and read but also by them being quoted or footnoted or listed in bibliographies. It is sometimes not until a book appears in that context that some people realise it exists.

I read recently Iain Murray's new biography of J C Ryle Prepared to stand alone. In one of the footnotes I saw a reference to a book by Penelope Fitzgerald on The Knox brothers (1997) a biography of her father and his three brothers. Now I chose to download the book in electronic form rather than using a library but it was Iain Murray's footnote that alerted me to its existence. (Footnotes can be misleading, of course. I heard of a man once who read an interesting article on the Psalms that included a reference to a book in German called Die Psalmen by Berthold Seemann, the Psalms. When he got hold of the book, it turned out to be called Die Palmen by Berthold Seemann, and was actually all about palms!

Application

I am a preacher so it is right that we at least end with an application. What do we do about libraries?

1. Do support them, especially Christian ones. As you can imagine, they are constantly in need of funds. Join the Evangelical Library. Even if you do not use it, you are still helping support it.

2. Use libraries. Use their catalogues (many are online these days). Find out what is available. Do not remain in ignorance.

3. Gather your own library if you can and help others build theirs. I was most gratified to hear one of my sons say recently that now he is off to University he wants to start forming his own library.

4. Pray for them. Andrew Bonar (1810-1892) really appreciated the collection of books in his study. Indeed at times he was concerned that he thought too much of them. He realised their usefulness. He noted in his Diary on Monday 12 November 1855

Led to-day to notice that all my books, my many suitable and profitable books that come to help my study and suggest what I might preach, as well as those papers, and the like, that stir up the soul, are all part of God’s calling of me. By these He carries on what He began, and so by every verse of Scripture which He gives me the heart to feel. (Andrew Bonar Diary and Letters Marjory Bonar in loc cit).

Be thankful for your own library and for others like the Evangelical Library and the Dr Williams. Give thanks to God for them. Pray they will be provided for and be used in a way that will bring glory to God.

Word watching 2 Albedo

Albedo

Excitement over the recent eclipse of the sun has sent some of us scurrying back to our astronomy books. Like any science, astronomy has its own vocabulary and uses some interesting words well worth knowing. One of the most interesting is the word Albedo. The word is from Latin and brings together the word Albus meaning ‘white or whiteness’ and the suffix -edo, meaning ‘bringing forth’. It can refer to the whitish inner portion of the rind on an orange or lemon but when astronomers use it they are thinking of an object’s ability to reflect light (or in some cases any form of electromagnetic radiation, from radio waves to gamma rays). When they speak of a planet’s albedo they are normally referring to its brightness. When light strikes a planet, some is absorbed by the planet’s surface or its atmosphere, and some is reflected or scattered. The albedo is the ratio between how much light strikes an object and how much is reflected.

Of the planets in our solar system Venus has the highest albedo. That is partly why it looks so bright in the sky. It reflects upwards of 65% of the sunlight that hits it. This is because of a blanket of highly reflective clouds surrounding it.

Greek musician Vangelis Papathinassou once released an album called, intriguingly, Albedo 0.39. The title track reels off a list of statistics including

Mean distance from the sun: 92 million 957 thousand and 200 miles

Mean Orbital velocity: 66,000 miles per hour

Length of the mean solar day: 24 hours and 3 minutes and 56.5555 seconds at mean solar time

Length of the mean sidereal day: 23 hours and 56 minutes and 4.091 seconds at mean sidereal time

Mass: 6600 million million million tons

Equatorial diameter: 7,927 miles

Polar diameter: 7,900 miles

The list closes with the repeated phrase, Albedo: 0.39.

Estimates for the earth in fact vary between 30% and 40%. Our moon on the other hand has an albedo of somewhere between 0.10 and 0.17, reflecting only about 10% of the light it receives. The moon appears relatively bright to us only because it is so near.

Of all known objects mirrors have the highest albedos. However, they can only reflect light in one direction and are not perfect reflectors. A small amount of light always gets trapped by the mirror’s surface.

In 2 Corinthians 3:18 Paul speaks of how believers all reflect the Lord’s glory and are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit. The Christian should increasingly reflect the Lord Jesus in his life. His albedo factor, as it were, should rise with every passing year. Like the moon some may appear to be bright Christians yet in fact do little to reflect the glory of God. Only Jesus Christ, who is the radiance of God’s glory and the exact representation of his being perfectly reflects the glory of God the Father but we should all endeavour by his grace to shine out for the Lord by reflecting the glory of God as seen in the face of Christ. What is your spiritual albedo number?

This article first appeared in Grace Magazine

Word watching 1 Abortuary

Abortuary

If you are concerned at the high number of abortions that take place in this country and elsewhere you will immediately recognise the point being made in the term ‘abortuary’. Coined in the late 1980s the term is used to refer to an abortion clinic and amalgamates the words abort and mortuary. The purpose is to emphasise that every time an abortion is performed a death results. As much as any mortuary, an abortion clinic is a place of death. Unlike a mortuary, however, the deaths of babies in abortion clinics are all preventable.

An anti-abortion or pro-life group called the Prolife action league is much in favour of this sort of emotive language. In a series of 99 things you can do about abortion they include use of ‘inflammatory rhetoric’. Most of the language they have in mind would only be ‘inflammatory rhetoric’ to pro-abortionists. For example, ‘baby’ rather than foetus, foetal tissue or the outrageous POC (‘product of conception’) and ‘mother’ rather than ‘pregnant woman’ and ‘killing a baby’ rather than ‘interrupting a pregnancy’.

Some doctors object to being known as abortionists. American doctor, Robert Tamis, is an example named by another organisation. He wants to be known as a ‘fertility specialist’ but what many women who seek his help do not realise is that, despite his efforts to help them conceive at other times in the week, on Tuesday and Saturday he kills approximately 20 babies a morning.

Christians are well used to this reticence. Many have a distaste for terms like fornication or adultery and prefer ‘pre-marital sex’ or ‘having an affair’. Perhaps terms like ‘pro-life’ and ‘abortuary’ are inflammatory. The Pro-life action league recognises that constant use of such terms can be counter-productive. Nevertheless such terms can be useful in shocking people into realising what is going on.

Other terms for abortion clinics include ‘Death camp’ and ‘Abortion mill’. The word ‘holocaust’ has often been applied to the whole sorry spectacle of mass death that characterises the twentieth century abortion industry. Such terms emphasise that just as under Hitler a mechanistic, conveyor belt approach to death existed, so, perhaps for the first time in history, abortionists take the same cold, ruthless line with unwanted babies today.

We cannot condone attacks on abortionists and abortion clinics and we may see little point in ‘inflammatory rhetoric’ but we cannot close our eyes to what is going on. Every day in cardboard boxes marked ‘Medical Services - Regulated Medical Waste’ or something similar, mangled, bloody bodies and torn limbs from tiny babies are taken across town to be incinerated. Can we have any sympathy at all for a man like Henry Morgentaler who alone has been personally responsible for some 100,000 abortions in Canada, a man who can say ‘I’m quite proud of this accomplishment ... This is my calling in life, it’s my art … I should be given a medal for the compassionate service I have performed for women in this country’!?

Rather are our sympathies not rather with American Joe Scheidler who says, ‘We live in a sick nation whose highest court legalised child murder, whose medical profession commits the carnage, whose government approves of it, whose legal system defends it, whose legislatures pass laws to protect it … and whose journalists have consistently conducted a program of silence and misinformation regarding this holocaust known as legal abortion.’

This article first appeared in Grace Magazine

Looking around (at the end of the last millennium)

As we look at the church scene at the end of the millennium, what do we see? Perhaps the most obvious thing is movement. We are in a constant state of flux. A characteristic of the closing years of this century has been the mobile nature of the population. People move from their places of birth to study, to work, to retire or just for a change of scene. The coming of the motor car means also that it is not that unusual on a Sunday for regulars to be away or for visitors to be present.

This mobility is reflected in the way thinking in society and in the churches seems to always be changing. Few, it seems, stay with the grouping they were born into. New groupings seem to spring up all the time. The movement is on several fronts. Some are shaking off the cautious traditions they have grown up with while others are retreating from the wild enthusiasm of their own background. Often they are able to meet on common ground but sometimes the union does not last. Inevitably there is much confusion and constant alteration. 

The very word Grace exemplifies this. For many, Grace churches are conservative, hymn singing, traditional churches. For others, they are chorus singing extremists with no time for tradition. Although the Grace Directory lists only churches holding to the doctrines of grace a mere glance at the hymn books used (Gadsby, Redemption, Mission Praise, etc) reveals much variety in approach. Further, the attempt to place churches into recognisable ‘camps’, although often done, is doomed to failure. Eclecticism, the pick and mix approach, is a parallel feature of society and the churches today. One cannot assume that because a minister listens to Al Martin tapes or takes The Bible League Quarterly he will not read from the NIV. Because a congregation sings psalms it does not mean they will necessarily have no time for Graham Kendrick. 

More specifically …

We see many encouraging things

Following the resurgence of experiential Calvinism in the middle of the century we see many churches with a strong commitment to Reformed teaching. We see many well established churches, conservative in doctrine but contemporary in approach, reaching out faithfully to their local communities. There is an educated ministry that, for the most part, understands its calling. Many ministers have faithfully served their churches for 10, 20, sometimes 30 years. In many churches there are serious minded, committed people who have seriously thought through the issues of the day and are endeavouring to make a stand for truth. There are many young people in the churches – energetic, enthusiastic, eager for the Word. Despite all our problems at home, missionaries are still going out to serve in difficult and demanding situations overseas.

The resources at our command are amazing. The amount of good solid literature available to the average pastor is phenomenal. The advent of the Internet and the amazing CD Rom is transforming the ease with which the Bible and good literature are accessed. There is a PhD waiting to be done on the impact of computer technology on evangelical preaching and literature. Not only is there plenty for ministers to read but plenty for ‘the man in the pew’ as he used to be called too. Children’s literature is perhaps our weakest area but even in that area there is good material. There are a large number of good magazines too bringing news of God’s people from all over the world and all sorts of other helps.

There are a number of excellent conferences and holiday gatherings too where, at various levels, God’s people can benefit from excellent ministry from around the world. The development of the cassette tape for audio and video is also having its impact. Meanwhile the computer has made available helps for people on a more localised level so that by means of handouts, booklets, sermon notes, newsletters etc, a great deal of good is being done. One area where technology of various sorts continues to have an impact is on our singing. The variety of good material available is once again stunning.

Then think of evangelism. There is a great deal going on at many levels. Think of the door to door, tract giving, special meetings in churches and homes, camps, beach missions, etc, going on. Think of the heroic church planting that has become a feature of this latter half of the century.

We see many discouraging things

One is reluctant to say it but in a society that is collapsing before our very eyes, there is a negative side. As divorce, abortion, rebellion and vileness of various sorts continue to grow, following the rejection of God’s Law, we inevitably see the consequences in society and, sadly, in the churches too. While the radio and TV continue to gush out pro-evolutionary lies, increasingly coarse humour and vapid nonsense there seems to be little place for well argued biblical creationism, Christian ethics or even wholesome entertainment. When the media is drawn to the church it is to gaze at the unbiblical, worldly minded, man centred, sensation seeking emptiness of what they choose to call ‘evangelicalism’ or to mock the often misguided excesses of what they call ‘fundamentalism’.

Even the better churches often leave a good deal to be desired. They are mostly small, with less than 50 members. Many have an elderly membership and many do not have pastors. Nowhere near enough men are being prepared for future ministry. We are struggling to fill the pulpits we have and there is a vast need for church planters. Too many churches want to soft-pedal doctrine and are not really convinced of the efficacy of preaching or prayer. We are constantly being side-tracked on to secondary issues and the hunt for the ‘wonder cure’ that will get us out of this mess. Is the answer all night prayer meetings, an AV in every home, the rediscovery of the traditional Sabbath or for men to give up wearing ties to church? No, the one answer is to look to the Sovereign God alone.

There is plenty to distress when we look around at the spiritual state of the churches. However, when we think of the situation at the beginning of the century – swamped by nominalism, riddled with modernism, already sidelined as irrelevant – we can only praise the Lord that he has been so merciful and blessed us in so many ways. And when we think of all that has happened in other parts of the world in that time too we are amazed.

‘How good is the God we adore … we praise him for all that is passed and trust him for all that’s to come.’

This article first appeared in Grace Magazine in 1999

Libraries and their value Part 3 (Specialist Libraries)

Specialist libraries

There are all sorts of specialist libraries. Obviously our interest is theological and Christian. ABTAPL (The Association of British Theological And Philosophical Libraries) was originally formed to be the UK member of an international Association of Theological Libraries set up in 1954, following a meeting convened by the WCC under UNESCO auspices.

They provide an online directory that lists some 53 such libraries here in London and another 400 elsewhere in the British Isles.

(https://www.newman.ac.uk/abtapl/database/contents.html Accessed March 2017. There are 30 in Oxford, 20 in Cambridge, 29 in Scotland, 17 in Ireland and 8 each in N Ireland and Wales.) Some of these are of lesser interest (University libraries, local public libraries, Roman Catholic ones and others to do with other religions and sects.) but some are worth mentioning

• The London Library (with a million volumes all told)
• The Huguenot Library in nearby Gower Street
• The Lambeth Palace Library, which since 1996 has included the bulk of the largely Puritan Sion College Library
• The Bible Society Library, Oxford
• The Angus Library and archive for Baptist history, Oxford
• Tyndale House Library, Cambridge (42,000 volumes)
• The Gospel Standard Baptist Library, Hove
• The Gladstone Library, Hawarden, North Wales
• The various Wesley libraries in Bristol, London and Oxford 

(http://www.londonlibrary.co.uk/

http://www.huguenotsociety.org.uk/library-and-archive.html

http://www.lambethpalacelibrary.org/

https://www.biblesociety.org.uk/about-us/our-history/archives-at-cambridge/

http://theangus.rpc.ox.ac.uk/

http://www.tyndale.cam.ac.uk/library

http://www.gospelstandard.org.uk/Library/

https://www.gladstoneslibrary.org/ The Gladstone Library is residential)

Dr Williams Library (For more on Dr Williams's Library see http://dwl.ac.uk/)

To look at two more libraries in a little detail, you probably know that the library in which this lecture is being given was established by the will of Welsh born Presbyterian Dissenter Dr Daniel Williams (1643-1716). After serving in Ireland he became a leading London nonconformist minister. When he died he left instructions to his trustees to turn his private collection into a public library available for nonconformist ministers, tutors and students in the City of London. The library first opened in Red Cross Street, Cripplegate in 1730, largely due to the selfless efforts of his trustees who contributed and raised the necessary funds to build and equip a separate library building.

The collections were greatly enlarged over the years with many important gifts of books, manuscripts and portraits, so that the original 7600 books now form only a small part of the library which goes well beyond Puritanism to cover all sorts of biblical subjects, church history and more.

In 1865 the Metropolitan Railway bought the Red Cross Street premises and after a temporary stay at No.8, Queen Square, there was a move to a new building in Grafton Street in 1873. In 1889 the then Trustees acquired University Hall, Gordon Square, where the Library opened in 1890, where it has been ever since. The Congregational Library is also housed there. Last year, 2016, marked the tercentenary of the Trust and a new history was prepared by Dr Williams's Research Fellow, Dr Alan Argent.

(The building's designer was the winner of an architectural competition, Thomas Leverton Donaldson (1795-1885), Professor of Architecture at University College, London. It was built in 1848-49 as University Hall to mark the passing of the 1844 Dissenters' Chapels Act. The premises were shared by Manchester New College from 1853, which acquired the lease in 1882. When the college (now Harris Manchester College) moved to Oxford in 1889, the building was acquired from its trustees by Dr Williams's Trust)

The Library currently has about 250,000 volumes and about 150 periodical runs. It adds about a thousand volumes a year and 80 periodicals. Special collections include a 17th Century French Protestant theology one.(There are also Unitarian collections under the names Theophilus Lindsey (1723-1808) and Joseph Priestley (1733-1804); Christopher Walton's Theosophical Library; Norman H Baynes' Byzantine Library, the G H Lewes & George Eliot Library and the New College, London Library.) There are also manuscript collections, including those of Roger Morrice (1628-1702); the Westminster Assembly minutes; Richard Baxter's letters and diaries, etc and mss of George Herbert (1593-1633).

The Evangelical Library (For more on The Evangelical Library see http://evangelical-library.org.uk/)

It has been my privilege to be on the board of the Evangelical Library many years, latterly as chair. The Library's founder was London Strict Baptist businessman Geoffrey Williams (1886-1975) who founded it as the Beddington Free Grace Library in 1933. His vision for the library began with the accumulation in his Beddington home, 12 miles from London, of a private collection of Reformed and Puritan evangelical classics but he soon developed a vision fuelled by a double realisation. First, the anomaly that a Protestant nation that by then possessed a variety of specialist information libraries yet lacked a national repository for the best Protestant evangelical literature. At the same time, there was the growing realisation that many excellent evangelical works were fast disappearing from the public domain. Puritan and Reformed literature was being banished from theological libraries and ministers studies with alacrity.

So Geoffrey Williams set himself the task of reclaiming as many volumes as possible as a heritage for future generations. The silver lining in it all was that at the time original works, some very rare, were turning up on barrows in street markets and similar places at rock bottom prices. Williams systematically scoured the length and breadth of the country pursuing a wide range of important books for the collection. His tireless efforts were richly rewarded and today from the acorn of that original collection a rich oak has grown. 

A crucial moment was when in 1938 Dr Martyn Lloyd-Jones (1899-1981) was made aware of the Library. (This happened through a Welsh speaking Calvinistic Methodist minister Eliseus Howell (1893-1969))

He immediately saw how it tuned in with his own burning desire for what we may call the three R’s: Restoration of God's Word at the heart of the Christian community, Reformation of the church that teaches that Word and, ultimately, Revival of the people brought about by a personal relationship with Christ.

Lloyd-Jones was keen to bring the Library to central London and in 1944, even though the country was still at war, this happened. The first location was Gloucester Road, South Kensington but in 1946 the Library was installed in an old school building on Chiltern Street near Baker Street Tube. An attractive location in many ways, it was possible to have use of the building on very attractive terms. As the years went by problems became apparent, however, with draughts and leaks and great difficulties heating the place. The second and third floor location was also a problem for some although it was possible to install a lift latterly.

Eventually, it was agreed that a move was necessary and after several options were explored a move was made near the end of 2009 to a brand new double unit with parking spaces in North London, near Bounds Green Tube Station. The new location has proved a great asset, maintaining the London connection but escaping damp conditions, a potentially unsympathetic landlord and the congestion zone.

The Library currently has about 80,000 volumes and about 60 periodical runs, including a complete run of the now defunct Christian Herald magazine. It adds volumes as and when it can (about 500 annually) and takes in about a hundred periodicals. There is a small manuscript collection that includes letters from A W Pink (1886-1962), letters to George Whitefield (1714-1770) and what appear to be sermons by Philip Henry (1631-1696). There is also an interesting portrait collection. The Library now houses the archive of the London Institute for Contemporary Christianity and has recently agreed to house The Strict Baptist Historical Society collection of 5000 books, several periodicals and 350 church minute books, account books, etc. from over a hundred churches. We hope shortly to receive a collection of about 5000 books originally kept in Grove Chapel, Camberwell but that have been in Australia for over 25 years.

Libraries and their value Part 2 (Categories and Personal Libraries)

NLW Aberystwyth

Categories

One can think of various types of library – public, private, mobile, national, school, church, specialist, personal, etc. 

I have had experience of most of these - from the mobile library that used to come to our housing estate in the sixties (Where I learned to devour the William books of Richmal Crompton (1890-1969) and first discovered detective novels) through being a school librarian in a comprehensive school (Here I discovered Punch magazine and the Tin Tin comics of Georges Remi (1907-1983). I used to like to close the library with the phrase “time gentlemen please”) to the Hugh Owen Library, Aberystwyth University, as an undergraduate, which I confess was not visited enough.

Then there are the national libraries in Wales and London. The National Library of Wales, Aberystwyth (another copyright library) is an excellent resource. (It was in that Library that one day I discovered that there are not only bibliographies but bibliographies of bibliographies. One inevitably wonders if there are bibliographies of bibliographies of bibliographies (there are! Aksel G S Josephson (1860-1944) was the pioneer here.) 

As for the British Library two reminiscences (a fourth copyright library – the other two are in Edinburgh and Dublin.) I once went to consult The intercession of Christ by 19th century Reformed Presbyterian Thomas Houston (1804-1882) of Knockbracken. The copy was largely uncut. I had to send it back to the librarians to deal with. It struck me as rather sad to think of a book sat in the Library since 1882 or whenever (over a hundred years) and never read. It was a little exciting too to be reading it for the first time, as old as it was. (When a book is bound, trimming is the final thing done (or not done) so its leaves can be turned. A sheet folded in quarto has folds at the spine and across the top, so the top folds must be trimmed. A signature (a section that contains text) folded in octavo or greater may also require that the other two sides be trimmed. Deckle Edge or Uncut books are sometimes of special interest to booksellers.)

Another time, who should I sit next to but well known polymath and atheist Jonathan Miller. As I researched the life of a 19th Century Baptist called James Harvey (1826-1893) in From Suffolk Lad to London Merchant - his conversion, how he served the Lord in part by arguing with rationalists, etc, next to me sat a notorious atheist. I wanted to point out the irony but resisted. (It also took some self-control when he wandered off not to take a pencil and write in his notebook “There is a God”, “God is great” or “Eternity” - those were the alternatives I considered.)

I should also say something about church libraries, a mixed blessing in my experience. We had one in my home church in Wales. I remember borrowing a two volume Gospel Standard set Sermons of J K Popham (1847-1937). (James Kidwell Popham was the 19th century High Calvinist pastor of Galeed Strict Baptist, Brighton who wrote against Moody and Sankey. The church I attended was not at all Hyper-Calvinist.) I recall helping to catalogue the Library. My pastor used to say certain books we were given were for “the poison cupboard”. I recall The Jesus of history by T R Glover (1869-1943) being one put in there. (Glover's book was first published in 1917. Terrot Reavely Glover, a classics lecturer, was a Baptist and an Anti-supernaturalist.)

We have a church library in Childs Hill, that is used only from time to time. Just recently a former member came back to London from Nigeria eager to read. She fished out by herself the peerless Holiness by J C Ryle (1816-1900) which she soon finished and More than conquerors on Revelation by William Hendriksen (1900-1982). Last Sunday she asked for a good book on eschatology. I was able to locate a rather grubby copy of a little book from 1970 The Momentous event by W J Grier (1902-1983) – not approved by everyone perhaps but one that explains the Amillennial position very well. (Holiness was first published in 1877, More than conquerors in 1939 and The Momentous event in 1970.)

Anyway, today I want us to think chiefly of the value of personal and specialist libraries.

Personal libraries 

A recent report by Aviva insurers suggested that around 6.5m people in Britain (1-in-10) do not own any printed books. In the 18-24 age range, the number increases to 1-in-5. Although the report sounds alarm bells, Sunday Times literary editor, Andrew Holgate, said he was not surprised at the figure and being positive declared that "at least that means 90% of homes do have books". (See article here http://www.ibtimes.co.uk/1-10-people-do-not-own-single-book-uk-households-have-8-web-connected-devices-1602428 Accessed March 2017.) It may also be the case that some are taking in their information by other means. 

I grew up in the sixties in a household with few books. The few books we did have made quite an impact. There was the 1958 Waverley Encyclopedia edited by Gordon Stowell, later supplemented by a Collins Modern Encyclopedia in Colour (1969) and an almost complete set of the multi-volume Children's Encyclopedia (one of the post-1943 sets) published under the name Arthur Mee (1875-1943). Religious books were few and far between so I remember well the Watchtower publication From paradise lost to paradise regained especially the pictures and W L Emmerson's Adventist work The Bible Speaks. (Not recommended these volumes from 1958 and 1949 respectively were accessed March 2017 in these locations:
http://www.strictlygenteel.co.uk/paradise/1958_From_Paradise_Lost_To_Paradise_Regained.pdf http://www.temcat.com/L-4-Topical-Library/Answers/The%20Bibl%20Speaks-Emmerson.pdf
I also seem to recall Uncle Arthur's Bedtime stories another Adventist title but aimed at children).

It was only when I was converted at the age of 12 that I discovered that both my parents both owned Bibles. 

Once I became a Christian, I began to gather my own personal library. The first Christian book I read was F B Meyer (1847-1929) on Paul A servant of Jesus Christ in a Lakeland Publications paperback. When I began to gather a personal library of good Christian books there was much talk about the importance of having hardbacks. These are more expensive, of course, but more durable. If you are not careful, some paperbacks can fall apart on a first read. 

I remember shelling out the extra cash to buy The Welsh Revival of 1904 by Dr Eifion Evans in hardback. I am glad I did that. It is a very enlightening book that I still have. (This appeared in 1969. The year before Brynmor Pierce Jones (1925-1999) who I later came to know had published The King's Champions. He always referred to Dr Evans' book, a little aggrieved, as “the official version” ie with the focus on Evan Roberts). But then pursuing my policy I went next for Yale scholar Jaroslav Pelikan (1923-2006)'s Spirit Versus Structure: Luther and the Institutions of the Church. I struggled through it but this academic work is not really for teenagers. 

I did better with paperbacks such as J C Ryle Five English Reformers (Published by the Banner of Truth Trust from 1961) and Brian Edwards' mid-seventies EP biographies of William Tyndale (1494-1536) and John Newton (1725-1807) God's Outlaw and Through many dangers. I also really appreciated a little book by Dr G Coleman Luck (1913-1976) The Bible book by book. (Dr Luck was a Moody Bible Institute professor and his book first appeared in 1955.) It is an introduction to Bible synthesis, which involves reading whole books of the Bible through at a time. It was when I started doing this as a University student that I recalled that I had just the book to help me. 

Throughout my student years I took advantage of Banner offers and such like and once I became a minister the church was happy to help me in securing the tools of my trade. Prior to the birth of my fifth son I was persuaded to move my library from the manse to the church. This has not been a happy arrangement. I most often work at home so I am not seeing my library on a daily basis and so lack the familiarity with it that would make it more useful. Further, as expected, it is not unusual for me to lose track of a book's whereabouts. Is it in the chapel or at home? Perhaps if I had begun with this arrangement it would be less difficult. 

In more recent years there has been a revolution in the online availability of good books and I am in a sort of halfway house where many of the books I consult I have only in electronic form – on esword, online or on my kindle. I have found it useful to maintain a virtual library at Librarything. I have only catalogued about 800 volumes so far but it means that I have an easily accessible record of books, religious and secular, that I own or once owned. (For e-sword see http://www.e-sword.net/ and for Librarything, https://www.librarything.com/ Kindle is an Amazon product https://www.amazon.co.uk/dp/B0186FESVC. 

Christians who want to maintain a personal library today probably fall into three broad categories. Many, especially younger men, use Logos software or something similar so that most of their books are in electronic form. The advantage here is that such libraries are highly portable and easily searched. (See https://www.logos.com/) 

Everything printed from 1475-1700 can be accessed through Early English Books Online if you have the access (anyone in Wales can do this through the National Library). Most items from 1700-1800 are also available (ECCO). (See https://eebo.chadwyck.com/home and http://gale.cengage.co.uk/) There will always be a need for conventional books but for younger men this will increasingly be the way to go, making private (as well as public) libraries much less crucial than they were, though, I want to argue, still necessary. 

At the other end of things are those who deal almost exclusively in conventional books. My father-in-law, Geoff Thomas, has recently retired and moved out of the manse he occupied for over 50 years where he amassed a huge library of thousands of volumes. His story perhaps includes some cautionary advice for those who take the conventional route. The story often told by students of the library that is sinking due to the weight of its books is apparently an urban myth but books can cause structural damage, especially if stored in private homes. Most of my father-in-law's volumes were kept on the first floor and there does appear to be some structural damage. He also has the problem of where to house the collection next. Many have had to go into storage for now. S M Houghton (1899-1987) who was such a help to the Banner of Truth in its early days, had a library of 30,000 volumes. He had to resort to using chicken sheds in his garden to store them all! 

In George Orwell's novel Keep the aspidistra flying he refers to bookseller Mr Cheeseman whose favourite way of acquiring stock “was to buy up the libraries of people who had just died, especially clergymen. Whenever a clergyman died Mr Cheeseman was on the spot with the promptness of a vulture. Clergymen, he explained to Gordon, so often have good libraries and ignorant widows." (See Chapter 10 of the 1936 novel). Whether my old minister, Derek Garwood, was aware of that quotation or simply the fact, he made valiant efforts to overcome that problem before he died but to no avail. Thankfully, most of the books went to the Library now owned by Union in Bridgend. If we are looking at things with a financial eye, the truth is that personal libraries need to be dispersed before we die not after!

This is the transcript of the second part of a lecture given at the EFCC Conference 2017

Black Dog Days

Sir Winston Churchill used to speak of a metaphorical black dog that sometimes followed him. Many have known the same thing. To be downcast, depressed, dogged by a mood of hopelessness or inadequacy, can be debilitating. Depressions vary in intensity and duration. Perhaps as many as one in ten experience melancholia at some point. Christians are not exempt.

Causing

What causes it? There are a number of possible factors.

1. Heredity. It may be that some family lines are more disposed to depression than others. It is worth knowing your family background, where you can, and how that may affect you psychologically.

2. Chemical imbalance. Some are sceptical but certain illnesses, child birth, menstruation, etc, can all lead to chemical imbalance, such as lowered brain amines, bringing on depression.

3. There can be a reaction to stresses of various sorts, emotional and physical, leading to depression. Major life changes, such as bereavement, moving home, redundancy, etc, can precipitate depression. Sometimes, confusingly, there can be a delayed reaction.

However, many depressions are unidentifiable. Proverbs 18:14 says 'A man’s spirit sustains him in sickness then observes, but a crushed spirit who can bear?' It is a curious thing that faced by the same set of circumstances at one time a man can surmount them but at another, for no apparent reason, is unable.

Curing

A cure is not always possible with depression. Saying ‘snap out of it’ is usually unhelpful. The whole problem is being unable to ‘snap out of it’. A more subtle approach sometimes works as when Luther’s wife suggested to him that God was dead! Obviously where a chemical cause is discovered appropriate medication may deal with the root problem. Similarly, stress induced depression can be overcome by removing the cause or managing it better.

Caring

Where the underlying cause of a depression is unclear the approach must be a caring one from those who wish to help the depressed person. Sympathising with those who are depressed for no obvious reason is not easy, especially if we have never experienced depression ourselves. Jay Adams warns against extremes. On one hand, it is not good to encourage anyone to rely too much on our support. They must took to the Lord. On the other, we must never minimise what they are facing. If we underestimate how bad they feel, we risk alienating them and driving to despair. Patience and love are vital.

Coping

For the one who is inexplicably depressed himself it is a matter of coping. Perhaps a strategy can be developed along these lines.

1. Do not be surprised by depression. It happens even to eminent Christians. Think of Cowper or Luther or Brainerd. Spurgeon once said ‘I, of all men, am perhaps the subject of the deepest depression at times’. David and Jeremiah are biblical examples. Godliness does not guarantee freedom from depression. There is a sinful depression. Think of angry Cain or pouting Ahab. Depression can also lead to sin. We must not excuse ourselves. However, depression can come unbidden to holy people.

2. When depressed or despondent, take special care to get plenty of sleep and to eat well. This will sometimes be difficult to achieve but if we realise its importance for mental as well as physical well being we will make it a priority. Many have pointed out how when Elijah fled from Jezebel in a fit of depression the first thing God did was to feed him and give him a long rest.

3. Do not be afraid to seek medical advice. It is not a lack of faith. Maybe medication is needed. There is no shame in using drugs to get through depression brought on by physical causes. Scripture condemns Asa not for seeking medical help but for failing to pray about his disease. Of course, on the other hand, it is a sin to pretend we have a medical problem when there is none. We should not be too quick to resort to medicine.

4. Concentrate on ‘getting through’. Depressions tend to be cyclical. They come and go. They can be more intense at certain times. It is common, for instance, to feel worst first thing in the morning or during the night. Remember that. Psalm 27:14 says ‘Wait for the LORD; be strong and take heart and wait for the LORD‘.

5. Beware of thinking too much. This may sound unusual advice. However, when a person is depressed he is not thinking straight and to let thoughts go round and round in a downward spiral does no good. Richard Baxter says ‘Do not exercise your thoughts too deeply, nor too much .... Long meditation is a duty to some, but not to you, any more than it is a person’s duty to go to church who has his leg broken’. When depressed do not waste mental energy on why you are depressed. It is worth analysing at another time but not in the midst of depression.

6. Seek company. The natural tendency of depressed persons is to seek solitude. Rather, seek cheerful company. Remember ‘A cheerful look brings joy to the heart and good news gives health to the bones’ (Pro 15:30). Dr Gaius Davies adds, ‘The role of a confiding, intimate friend is also important in protecting against depression’. Where this is possible such a friend will know you are depressed and with few words can help you through. Under this heading we might also note the need to take care over the music you hear. Music can powerfully affect moods, positively or negatively.

7. Concentrate on your duties. Jay Adams points out how those with less structured life-styles, such as housewives and ministers, can be more prone to depression. As far as possible, keep to daily routines and keep appointments. Try and ‘do the next thing’. At least do the little things that need doing but that require little mental effort. When depressed it is not the time for new initiatives or in depth discussions about the future.

8. Concentrate on maintaining your Christian testimony. All sorts of temptations may come to a depressed believer, it is important not to spoil an otherwise faithful witness by breaking out and doing something foolish that will bring the gospel into disrepute.

9. Keep praying and reading the Scriptures. Praying can be difficult at the best of times. In depression, prayer may seem impossible. Try and pray with others. It is clear that David came to God even at his worst. Psalm 42:6 ‘My soul is downcast within me; therefore I will remember you’. Ps 69:1, 2 ‘Save me, O God, ... I have come into the deep waters’. The psalms are a good place to turn to when downcast. Do not forget the great promises either.

10. Above all, trust in the Lord. Psalm 42:11 ‘Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God .…’ Isa 50:10 ‘Let him who walks in the dark, who has no light, trust in the name of the LORD and rely on his God’. Look to the Lord. He will bring you through. Spurgeon says ‘I find myself frequently depressed ... I find no better cure ... than to trust in the Lord with all my heart and seek to realise afresh the power of the peace-speaking blood of Jesus and his infinite love in dying upon the cross to put away all my transgressions.’

The National Lottery - another nail in the coffin

Monday, 14 November 1994 was a sad day for this country. It was the first day tickets went on sale for the National Lottery. Over 7 million were sold on that day alone. Eventually over half the adult population of the country took part. Tickets are widely available and, unlike other forms of government controlled gambling, the lottery is widely advertised. The draw features on prime time television. Some 50% of money raised will go on prizes; government will take 12%; Camelot, the conglomerate running the lottery, and the retailers who retail tickets will share a further 10%. The remaining 28% will go to a Distribution Fund that will then divide the money between the Sports Council, Arts Council, National Heritage Memorial Fund, Millennium Fund and National Lotteries Charities Board. Here are ten reasons why the establishment of this lottery marks a sad day for Britain:

1. It makes gambling more common. Already widespread, gambling is now even more so, with the opportunity to gamble in high street shops and post offices from 7 am until 11 p.m. every day. Gambling addictions cause untold misery to thousands. With this new, easily available, widely advertised form of gambling, it will undoubtedly increase.

2. It makes gambling respectable. The impression is give that good citizens gamble. Other opportunities for gambling, such as on sport, still have a certain seediness about them. The lottery has been introduced with the idea that here is a source of Innocent fun for all good citizens.

3. It actively promotes covetousness. It encourages a 'get rich quick' mentality. This is common to most forms of gambling. The difference here is its extensive promotion and the approval of those in authority and with influence. 'Be on your guard' says Jesus 'against all kinds of greed'.

4. It encourages irresponsible use of money. The lottery flies in the face of all that the Bible teaches about the importance of careful stewardship. The argument is made, 'But it's only a pound'. Even if it is (it will be more for some) that is still £52 a year, over £500 in a decade. In the vast majority of cases it will be money spent with no return.

5. It encourages day dreaming and idleness instead of honest bard work. The attraction for the punter is said to be the excitement of a possible fortune. In other words, millions of people are being urged to dream of something as likely as Elvis Presley riding on the Loch Ness Monster. Instead of working hard for their pleasures, people are being encouraged to seek something for nothing. Soon all will appear before the throne of judgement; is it right for people to be stuffing their minds with idle dreams of a future that will almost certainly never be? If a man will not work, he shall not eat was the apostle Paul's rule.

6. It exposes children to the world of gambling. Previously the age limit for gambling was 18. It is now down to 16 for the lottery and the pools. Further, unlike many aspects of gambling, the lottery will go on in full view of inquisitive children. Early fascination with and involvement in gambling will be the consequence.

7. It is an inefficient way of giving to the needy. One of the chief arguments for buying lottery tickets is that it helps the needy. In fact only 5.6% of money received will go to charities. Even the most greedy and inefficient charities pass on a higher percentage.

8. It undermines the concept of giving. In its attempt to make giving painless, it also undermines the whole concept. Jesus said, 'It is better to give than to receive'. But if you give in order to receive, is that really giving? We are in danger of losing true charity.

9. It is a questionable means of raising government revenue. If the lottery is a form of taxation it is a voluntary tax, most likely to come from those least able to afford it. It is clear from Scripture that the powers that be have a right to levy taxes but the lottery is a highly questionable means of obtaining revenue. It is inefficient, unfair and hedged about with moral difficulties.

10. It subtly undermines the concept of God's sovereignty and promotes superstition. This criticism can be levelled at most gambling but the lottery is particularly blatant in its promotional materials. The chosen symbol includes a crossed fingers motif, a superstitious sign for good luck. Then there is another finger, the finger that appears under the heading It could be you. Whose finger is this? God's? But these people ignore God and his word. Perhaps it is supposed to be the finger of fate. Chance, luck, fortune, these are the gods of this age, and the God who decides the very throw of a dice is not just forgotten but driven from every thought.

Mr Major believes that everyone in the country will benefit from this, the first state lottery in over a century. The truth is that it marks one more step in the decline of a nation that has known such blessing from God.

This article first appeared in Grace Magazine