I was flying recently to Belfast from East Midlands Airport. I arrived at the check-in desk in good time, only to be told that the flight was cancelled, and that we would be taken to Birmingham by coach to join a flight from there. We were directed to another counter where our booking was changed and we were given details of where to find the coach. Since there was an hour before it would leave, I bought a newspaper and then went for a coffee and a bite to eat.
Half an hour later I’d finished reading the paper and was thinking of going to stretch my legs when a sudden feeling of anxiety swept over me. It said, ‘You’ve lost something.’ I checked my pockets for the usual suspects – glasses and mobile phone – but both were there. So what had I lost? I glanced at the floor, and there was my rucksack. Whatever could it be? And then a sudden panic-filled realisation: where was my suitcase? It wasn’t with me, so what had happened to it? Had it been stolen? No, I must have left it somewhere, but where?
I got up hastily to begin the search even as the tannoy gave out the usual warning: ‘Do not leave your baggage unattended. Any baggage found unattended will be taken away, and may be destroyed.’ Visions of my precious suitcase being lost forever filled my mind.
I decided to retrace my steps. I knew I hadn’t left it at the airline check-in desk, so maybe it was at the check-in desk for the coach? By this time a long queue had developed there, but I manoeuvred my way to the front, only to be informed that they hadn’t seen it. So where next? The only responsible thing seemed to be to head for Security and confess my carelessness.
‘Excuse me,’ I said sheepishly, and feeling utterly stupid, ‘but I’ve lost my suitcase.’
‘Ah,’ said the official,’ in a superior sounding voice, ‘We’ve just had a report of a suitcase in W.H.Smith’s. Better try there.’
I raced across to the shop, and there standing guard over my suitcase was a burly security guard. ‘I think that’s mine,’ I admitted shamefully. ‘I came to buy a paper and must have left it behind.’ Fortunately he offered no rebuke, just a silent admonition, and I was joyfully re-united with my suitcase.
I sat on a nearby bench and pondered the number of times I have heard that security announcement about unattended baggage, and rather judgementally wondered, ‘What kind of person in this age of terrorist threat leaves a suitcase unattended in an airport?’ Well now I know (and so do you)!
I also thought about why it had happened. Perhaps I had been on autopilot and not really thinking about what I was doing. Maybe I had mentally assumed because I had checked in for the coach, I had actually checked in for the flight, and my luggage had been checked-in too. Maybe it was a ‘senior moment’ extraordinaire. But to lose a suitcase? That takes some doing!
We can all become so busy in life, so focussed on the detail of the moment, that we lose sight of the bigger picture, and thereby lose our grip on some of the most important realities. We can be so busy at work that we neglect our marriage, or our family... so taken up with all we have to do, that we forget to take care of ourselves. And so busy doing things for God that we forget to be with God, and thereby lose our place of abiding in Christ on which our fruitfulness depends.
What might you (or I ) have lost without realising it?
It is said of Samson, a man who had regularly know the Spirit resting on him in great power, that he became so complacent and careless in his walk with God that ‘he did not know that the Lord had left him (Judges 17:20).’ How sad that is. The glory had gone, but in the intensity of his life he didn’t realise what had been lost.
Why not stop for a moment and make sure you have not lost anything from your life in God that is really very important.
Monday, 8 April 2013
Friday, 2 November 2012
Swimmer at Nongsa Point
Here is a meditation I wrote whilst leading a retreat form a group from Singapore on the Indonesian island of Batam.
In the distance a lone swimmer
Gliding effortlessly through the China Sea
At one with the ocean, an oriental mermaid
Relaxed, confident, at ease.
The rhythm of her arms carries her forward,
Left, then right; left, then right,
Hardly a splash, barely a ripple
Gracefully moving on her way.
Suddenly she stops and flips over on her back
And comes to rest,
Head leaning back, legs outstretched, body still,
Suspended, held by the ocean’s strength
Bobbing and swaying in the gentle waves
Buoyant like a cork, floating on the ocean’s skin.
No frantic flaying of her arms to stay afloat,
No desperate kicking of her legs to keep from drowning;
But trust
That she is held and will not sink.
And what of me, dear Lord,
A swimmer in the ocean of your love,
Afloat upon a sea of grace, immense
In length, and breadth, and depth?
Dare I relax in you, and know that I am held?
Give up my frenzied efforts to achieve, to please,
To stay afloat myself?
Lay back my head, find rest at last,
And trust myself to you?
In the distance a lone swimmer
Gliding effortlessly through the China Sea
At one with the ocean, an oriental mermaid
Relaxed, confident, at ease.
The rhythm of her arms carries her forward,
Left, then right; left, then right,
Hardly a splash, barely a ripple
Gracefully moving on her way.
Suddenly she stops and flips over on her back
And comes to rest,
Head leaning back, legs outstretched, body still,
Suspended, held by the ocean’s strength
Bobbing and swaying in the gentle waves
Buoyant like a cork, floating on the ocean’s skin.
No frantic flaying of her arms to stay afloat,
No desperate kicking of her legs to keep from drowning;
But trust
That she is held and will not sink.
And what of me, dear Lord,
A swimmer in the ocean of your love,
Afloat upon a sea of grace, immense
In length, and breadth, and depth?
Dare I relax in you, and know that I am held?
Give up my frenzied efforts to achieve, to please,
To stay afloat myself?
Lay back my head, find rest at last,
And trust myself to you?
Wednesday, 4 April 2012
Easter Delights
Without doubt Easter is my favourite time of year. I love the fact that for us in the northern hemisphere our celebration of Easter coincides with Spring and we have the sense of things coming alive again after the harshness of winter. It seems that nature itself is bearing witness to the miracle of resurrection, and the brightening of the evenings fills us with hope and optimism.
This Easter Sunday I will be preaching in my home church, Ackworth Community Church. At the moment I am thinking of simply sharing the five key truths (‘delights’) we celebrate as a result of the Easter event - the combination of Good Friday and Easter Morning. Here they are:
(1) Love has been revealed. It was because God loved the world that he sent his Son to be our Saviour (John 3:16), and the Son himself showed his love by dying for us – ‘greater love has no-one than this, that he lay down his life for his friends’ (John 15:13). We need be in no doubt that God is kindly disposed towards this fallen world, or that we are the objects of his affection. The cross has demonstrated beyond a shadow of a doubt that God loves us, even in our sin and rebellion (Romans 5:8). That is amazing!
(2) Sin has been dealt with. The cross was not an accident or a tragic mistake but the way God chose to deal with sin. There, in the mystery of what we call the atonement, the sin of the world was laid upon the sinless Son of God. There, as our substitute, he willingly bore the just punishment for our sin, offering himself as a once-for-all time sacrifice. Now through repentance and faith we can experience a total forgiveness, be reconciled to God, and be released from guilt and shame. That is staggering!
(3) Satan has been vanquished. Yes, there is a malevolent force at work in the world, but at the cross he was disarmed, defeated and rendered ineffective (Colossians 1:15). Although he did his best to destroy Jesus he failed, and the resurrection proved that Jesus had the victory. Now we share in his triumph, and while we must never treat the powers of darkness lightly, we no longer need to be afraid of them. We share his authority over them. That is mind-blowing!
(4) Death has been defeated. The greatest enemy of all is death. No-one can avoid it, however rich or famous we may be, however strong or resilient we appear. The resurrection of Jesus, however, provides us with the assurance that we who believe shall likewise be raised. The sting of death (fear) has been taken out for it is not the end, only a beginning (1Corinthians 15:54-57). The One who is the resurrection and the life (John 11:25) is the guarantee that though we die, yet shall we live. That is fantastic!
(5) Heaven has been opened. Here is the final joy of Easter – the prospect of spending eternity with our Saviour, and with the Father. Jesus has gone to prepare a place for us, and either through death or at his second coming, he will come to take us to be with him, so that where he is we may be also (John 14:1-3). Heaven will be perfect bliss.... no sorrow, no pain, no more crying, no mourning ; only continual rejoicing in the presence of God (Revelation 21:3-4). That is comforting!
Very simply this is what Easter means to me. Sometimes we drift away from the basics of our faith, and everything gets very complicated. This Easter let’s remember the words of the apostle Paul:
‘For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,that he was buried, that he was raised on the third day according to the Scriptures,and that he appeared to Peter, and then to the Twelve (1Corinthians 15:3-5).’
That’s it in a nutshell folks. Let’s take hold of these ‘delights’ anew this Easter with all our heart.
This Easter Sunday I will be preaching in my home church, Ackworth Community Church. At the moment I am thinking of simply sharing the five key truths (‘delights’) we celebrate as a result of the Easter event - the combination of Good Friday and Easter Morning. Here they are:
(1) Love has been revealed. It was because God loved the world that he sent his Son to be our Saviour (John 3:16), and the Son himself showed his love by dying for us – ‘greater love has no-one than this, that he lay down his life for his friends’ (John 15:13). We need be in no doubt that God is kindly disposed towards this fallen world, or that we are the objects of his affection. The cross has demonstrated beyond a shadow of a doubt that God loves us, even in our sin and rebellion (Romans 5:8). That is amazing!
(2) Sin has been dealt with. The cross was not an accident or a tragic mistake but the way God chose to deal with sin. There, in the mystery of what we call the atonement, the sin of the world was laid upon the sinless Son of God. There, as our substitute, he willingly bore the just punishment for our sin, offering himself as a once-for-all time sacrifice. Now through repentance and faith we can experience a total forgiveness, be reconciled to God, and be released from guilt and shame. That is staggering!
(3) Satan has been vanquished. Yes, there is a malevolent force at work in the world, but at the cross he was disarmed, defeated and rendered ineffective (Colossians 1:15). Although he did his best to destroy Jesus he failed, and the resurrection proved that Jesus had the victory. Now we share in his triumph, and while we must never treat the powers of darkness lightly, we no longer need to be afraid of them. We share his authority over them. That is mind-blowing!
(4) Death has been defeated. The greatest enemy of all is death. No-one can avoid it, however rich or famous we may be, however strong or resilient we appear. The resurrection of Jesus, however, provides us with the assurance that we who believe shall likewise be raised. The sting of death (fear) has been taken out for it is not the end, only a beginning (1Corinthians 15:54-57). The One who is the resurrection and the life (John 11:25) is the guarantee that though we die, yet shall we live. That is fantastic!
(5) Heaven has been opened. Here is the final joy of Easter – the prospect of spending eternity with our Saviour, and with the Father. Jesus has gone to prepare a place for us, and either through death or at his second coming, he will come to take us to be with him, so that where he is we may be also (John 14:1-3). Heaven will be perfect bliss.... no sorrow, no pain, no more crying, no mourning ; only continual rejoicing in the presence of God (Revelation 21:3-4). That is comforting!
Very simply this is what Easter means to me. Sometimes we drift away from the basics of our faith, and everything gets very complicated. This Easter let’s remember the words of the apostle Paul:
‘For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,that he was buried, that he was raised on the third day according to the Scriptures,and that he appeared to Peter, and then to the Twelve (1Corinthians 15:3-5).’
That’s it in a nutshell folks. Let’s take hold of these ‘delights’ anew this Easter with all our heart.
Friday, 10 February 2012
Hope for the downcast
The death of the Wales football manager Gary Speed in November 2011 shocked everyone, even those with no interest in football. The fact that it seems to have been related to depression enabled other men (especially sports people) to acknowledge that they also struggle with what Churchill called his ‘black dog’, and brought the subject of depression into open discussion.
It is said that 1 in 4 people in the UK will experience some form of the illness during their lifetime. I remember vividly in my teenage years watching my father struggle with depression after he was made redundant, and I have friends for whom depression has been a constant, if unwelcome, visitor throughout their lives. One of the reasons I love Psalm 42 is that it deals with this common human affliction, albeit from a slightly unusual angle – that of spiritual depression.
Spiritual depression occurs when we lose our sense of God’s presence and experience a loss of enthusiasm for the disciplines that normally sustain our relationship with God, like prayer, Bible reading and fellowship. It is an extremely common problem in Christian discipleship, highlighted in 1965 with the publication of Spiritual Depression, its causes and cures, the substance of a series of sermons preached at Westminster Chapel, London, by the minister Dr Martyn Lloyd-Jones.
The anonymous writer of Psalm 42 appears to have been a highly committed and talented believer, probably a temple singer or musician. The context suggests this person has been exiled from Jerusalem (perhaps to Babylon?) and can no longer take part in the communal worship as before (42:4). He carries within him a deep sense of disappointment in God for allowing Jerusalem to fall to its enemies, and the taunts that God has deserted Israel exacerbates his melancholia (42:3,10). A deep sadness engulfs him and he weeps constantly (42:3). It seems as if God is to blame for his misfortune (42:7); eventually his health begins to suffer (42:10).
The opening verses of the Psalm are amongst the most well-known in Scripture and capture the essence of his desperate longing: ‘As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and meet with God (42:1-2)?’ He feels like a deer running for its life, harried and exhausted by the chase, desperate for refreshment and safety. Spiritually he is parched and dry. He knows that only God can satisfy his soul, but how can that happen when he is far away from the Promised Land?
Then it is that faith begins to rise within him; slowly and gradually light and truth dawn upon his troubled soul. The Psalm’s chorus, repeated three times (42:5,11 and 43:5) represents his fight back, and the way in which his prayer is answered: ‘Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Saviour and my God.’
There are no magic formulas for lifting depression, and the fact that the Psalmist has to listen to his own advice repeatedly suggests that relief is likely to come gradually, but the flow of the Psalm (which continues into Psalm 43) shows a growing hopefulness and a sufficient lifting of the gloomy cloud to hearten anyone battling with a similar malaise. What then can we learn from his struggle?
Firstly, be honest. It is better not to pretend that things are better than they are. If you are downcast, admit it, at least to a trusted few. There is no shame in battling with depression, and we need not feel guilty because we feel overwhelmed or that we can’t cope. No-one can help us if we hide our symptoms and mask our true feelings.
Secondly, ask questions, especially of yourself. Why am downcast? Is there a reason for my feelings? This is one of the key insights of Cognitive Behaviour Therapy. It helps us to see the connection between our thoughts and our feelings, and that wrong thinking leads to negative emotions, and eventually depression. Whilst not all depression has its source in a wrong belief system, spiritual depression often does, and it is worth exploring with a counsellor or wise friend our thought patterns. It is easy to see, for example, that if the Psalmist was thinking God had been defeated he would inevitably feel downcast. In fact God had not been defeated, and there was another explanation for the fall of Jerusalem, the discipline of God.
Thirdly, have faith. It is easy to allow self-pity to overwhelm us and sometimes we have to take ourselves in hand and speak faith to our troubled souls. This was one factor that Lloyd-Jones emphasised: ‘We must talk to ourselves, instead of allowing ‘ourselves’ to talk to us. Most of your unhappiness in life is due to the fact that you are listening to yourself rather than talking to yourself.’ Faith has to be exercised, and in dark times we must remind ourselves of the truth that God has given us and believe that we will again praise God. Weeping may tarry for the night but joy will come with the morning (Psalm 30:5).
Fourthly, lean hard. The Psalmist is connected to God in a deeply personal way. He speaks of my God and my Saviour. Here is a moment to remember that it is God’s hold upon us that matters, not so much our hold upon him. He has taken hold of us and will never let us go, no matter how we feel. We are held in the grip of grace. We can lean our full weight upon his faithfulness, allowing him to take the strain and trust that we will sing again (43:4).
This does not mean that recovery will be easy or quick, but it does mean there is hope. However dark it is now daybreak will come and we will find once more the streams of living water.
It is said that 1 in 4 people in the UK will experience some form of the illness during their lifetime. I remember vividly in my teenage years watching my father struggle with depression after he was made redundant, and I have friends for whom depression has been a constant, if unwelcome, visitor throughout their lives. One of the reasons I love Psalm 42 is that it deals with this common human affliction, albeit from a slightly unusual angle – that of spiritual depression.
Spiritual depression occurs when we lose our sense of God’s presence and experience a loss of enthusiasm for the disciplines that normally sustain our relationship with God, like prayer, Bible reading and fellowship. It is an extremely common problem in Christian discipleship, highlighted in 1965 with the publication of Spiritual Depression, its causes and cures, the substance of a series of sermons preached at Westminster Chapel, London, by the minister Dr Martyn Lloyd-Jones.
The anonymous writer of Psalm 42 appears to have been a highly committed and talented believer, probably a temple singer or musician. The context suggests this person has been exiled from Jerusalem (perhaps to Babylon?) and can no longer take part in the communal worship as before (42:4). He carries within him a deep sense of disappointment in God for allowing Jerusalem to fall to its enemies, and the taunts that God has deserted Israel exacerbates his melancholia (42:3,10). A deep sadness engulfs him and he weeps constantly (42:3). It seems as if God is to blame for his misfortune (42:7); eventually his health begins to suffer (42:10).
The opening verses of the Psalm are amongst the most well-known in Scripture and capture the essence of his desperate longing: ‘As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and meet with God (42:1-2)?’ He feels like a deer running for its life, harried and exhausted by the chase, desperate for refreshment and safety. Spiritually he is parched and dry. He knows that only God can satisfy his soul, but how can that happen when he is far away from the Promised Land?
Then it is that faith begins to rise within him; slowly and gradually light and truth dawn upon his troubled soul. The Psalm’s chorus, repeated three times (42:5,11 and 43:5) represents his fight back, and the way in which his prayer is answered: ‘Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Saviour and my God.’
There are no magic formulas for lifting depression, and the fact that the Psalmist has to listen to his own advice repeatedly suggests that relief is likely to come gradually, but the flow of the Psalm (which continues into Psalm 43) shows a growing hopefulness and a sufficient lifting of the gloomy cloud to hearten anyone battling with a similar malaise. What then can we learn from his struggle?
Firstly, be honest. It is better not to pretend that things are better than they are. If you are downcast, admit it, at least to a trusted few. There is no shame in battling with depression, and we need not feel guilty because we feel overwhelmed or that we can’t cope. No-one can help us if we hide our symptoms and mask our true feelings.
Secondly, ask questions, especially of yourself. Why am downcast? Is there a reason for my feelings? This is one of the key insights of Cognitive Behaviour Therapy. It helps us to see the connection between our thoughts and our feelings, and that wrong thinking leads to negative emotions, and eventually depression. Whilst not all depression has its source in a wrong belief system, spiritual depression often does, and it is worth exploring with a counsellor or wise friend our thought patterns. It is easy to see, for example, that if the Psalmist was thinking God had been defeated he would inevitably feel downcast. In fact God had not been defeated, and there was another explanation for the fall of Jerusalem, the discipline of God.
Thirdly, have faith. It is easy to allow self-pity to overwhelm us and sometimes we have to take ourselves in hand and speak faith to our troubled souls. This was one factor that Lloyd-Jones emphasised: ‘We must talk to ourselves, instead of allowing ‘ourselves’ to talk to us. Most of your unhappiness in life is due to the fact that you are listening to yourself rather than talking to yourself.’ Faith has to be exercised, and in dark times we must remind ourselves of the truth that God has given us and believe that we will again praise God. Weeping may tarry for the night but joy will come with the morning (Psalm 30:5).
Fourthly, lean hard. The Psalmist is connected to God in a deeply personal way. He speaks of my God and my Saviour. Here is a moment to remember that it is God’s hold upon us that matters, not so much our hold upon him. He has taken hold of us and will never let us go, no matter how we feel. We are held in the grip of grace. We can lean our full weight upon his faithfulness, allowing him to take the strain and trust that we will sing again (43:4).
This does not mean that recovery will be easy or quick, but it does mean there is hope. However dark it is now daybreak will come and we will find once more the streams of living water.
Saturday, 7 January 2012
The little light of mine...
‘John was a lamp that burned and gave light, and you chose for a time to enjoy his light.’ John 5:35
John was a man who was sent from God with a specific mission – to prepare the way for the Messiah. He was in the mould of the Old Testament prophets and his ministry attracted a great following, even though it was fiery and focussed on repentance, but John never lost sight of the fact that he was not the Christ. He was happy to point away from himself to Jesus: ‘Behold the lamb of God who takes away the sin of the world (John 1:29 and 36)!’ Success did not go to his head, and when the time came for some of his disciples to leave him and attach themselves to his cousin he accepted it with good grace: ‘He must become greater; I must become less (John 3:30).’
Every follower of Jesus is called to be a witness, and like John to shine brightly in the world. There is, however, a cost to shining. The kind of light that Jesus refers to here is either a candle, or more likely, an oil lamp. Either way, the light only shines because something burns and is consumed in the process. It reminds us that if we are to have a good testimony we will have to die to self, particularly to selfish ambition or the desire to be noticed, in order to point away from ourselves to Jesus. Our aim is not to draw attention to ourselves, but to help people to see Jesus.
As a young preacher I gave one of my first talks in a local Methodist chapel. In the pulpit, positioned to catch the eye of the preacher, was a small brass plaque with these words: SIR, WE WOULD SEE JESUS. In forty years of preaching I have never forgotten that golden rule.
Christian ministry, in whatever way it is expressed, is about giving glory to God. Christian witness, however it is demonstrated, puts the attention on Jesus and lets people know how wonderful he is. Wherever he has placed us, our calling is to be like John, a lamp that shines brightly.
Reflection : don’t light a lamp and hide it away; put it on a stand so it gives light all around (Matthew 5:15).
John was a man who was sent from God with a specific mission – to prepare the way for the Messiah. He was in the mould of the Old Testament prophets and his ministry attracted a great following, even though it was fiery and focussed on repentance, but John never lost sight of the fact that he was not the Christ. He was happy to point away from himself to Jesus: ‘Behold the lamb of God who takes away the sin of the world (John 1:29 and 36)!’ Success did not go to his head, and when the time came for some of his disciples to leave him and attach themselves to his cousin he accepted it with good grace: ‘He must become greater; I must become less (John 3:30).’
Every follower of Jesus is called to be a witness, and like John to shine brightly in the world. There is, however, a cost to shining. The kind of light that Jesus refers to here is either a candle, or more likely, an oil lamp. Either way, the light only shines because something burns and is consumed in the process. It reminds us that if we are to have a good testimony we will have to die to self, particularly to selfish ambition or the desire to be noticed, in order to point away from ourselves to Jesus. Our aim is not to draw attention to ourselves, but to help people to see Jesus.
As a young preacher I gave one of my first talks in a local Methodist chapel. In the pulpit, positioned to catch the eye of the preacher, was a small brass plaque with these words: SIR, WE WOULD SEE JESUS. In forty years of preaching I have never forgotten that golden rule.
Christian ministry, in whatever way it is expressed, is about giving glory to God. Christian witness, however it is demonstrated, puts the attention on Jesus and lets people know how wonderful he is. Wherever he has placed us, our calling is to be like John, a lamp that shines brightly.
Reflection : don’t light a lamp and hide it away; put it on a stand so it gives light all around (Matthew 5:15).
Monday, 12 December 2011
Meeting Mr Nee (3)
Learning to Stand
The final third of Watchmen Nee’s life was without doubt the hardest.
In early 1949 the Communist Army entered Peking, and by October had proclaimed the People’s Republic of China. Whilst they espoused freedom of religion, it was inevitable that there would be a clash with Christianity, and as a prominent Christian leader Nee would soon learn what it meant to ‘stand’ against the most fierce opposition.
In his exposition of Ephesians, recorded in Sit, Walk, Stand, Nee showed that spiritual conflict was unavoidable. ‘Christian experience begins with sitting and leads to walking,’ he wrote, ‘but it does not end with these. Every Christian must learn to stand. Each of us must be prepared for the conflict.’ His thinking was based on the repeated use of the word ‘stand’ in Paul’s description of the spiritual battle in Ephesians 6:10-20, and he saw the willingness to stand fast despite opposition from Satan and the powers of darkness as the third important principle of the Christian life.
Nee was careful to point out that believers do not need to gain the victory over the enemy by their own efforts. Christ has already defeated Satan at the cross, so all we have to do is to hold the ground that he has won. We fight only to maintain and consolidate his victory. If we find ourselves in spiritual conflict it is because Satan wants to dislodge us from the ground Christ has given us, but all we need to do is to ‘stand’ and to exercise our faith in him, using the authority of his name. We do not fight for victory, but from victory, and the key is to live in dependency upon Christ. ‘Only those who sit can stand,’ he insisted. ‘Our power for standing, as for walking, lies in our having first been made to sit together with Christ. The Christian’s walk and warfare alike derive their strength from his position there.’
He saw the conflict described by Paul in Ephesians as being real and powerful, directed firstly at our personal walk with God, and then secondly at the work of the Lord. He loved to share stories of how the power of God had triumphed over the demonic forces behind the idolatry and superstition so common in China, but he was aware how real the battle was. Just how fierce this conflict could become he would discover for himself as Communist rule took hold.
From the start of the Communist takeover he sensed that time was short and he urged his followers to seize every opportunity to share their faith freely. He gave himself to the urgent preparation of written materials, working hard into the night so the truth could be shared easily with others. At first he perhaps naively thought that some degree of co-operation with the new government might be possible, but the presence of informers in church meetings, and the start of ‘accusation’ meetings (to expose those who did not hold to the communist beliefs) showed this could never be so.
At his suggestion, many of the main leaders of the Little Flock left China for other parts of South East Asia, but Nee himself bravely remained in Shanghai. ‘It has taken so long to build up the church there. Can I possibly desert them now?’ he asked. ‘Did not the apostles remain in Jerusalem under such conditions?’
By 1951 most expatriate missionaries had been forced to leave the country, and the government had organised existing churches under one umbrella, the Three Self Reform Movement of the Church in China (that is, self-governing, self-propagating and self-financing). In fact it was directed by the government and had no voice of its own. Its members were encouraged to denounce any who had associations with imperialistic foreigners, and fearing for their safety the majority went along with this.
Attention turned to Nee later that year when he was publicly denounced by a former church member, and eventually in April 1952 (he was then 50 years old), he was arrested for being a ‘lawless capitalist.’ His case eventually was heard in 1952 when a series of trumped-up charges was brought against him, followed by a large ‘accusation meeting’ in the very hall where he had taught the Bible and led his people in prayer. In April he was found guilty of all charges and sentenced to 15 years imprisonment with reform by labour.
Conditions in the prison were tough, and the day divided into eight hour sections of labour, education and rest. He was not allowed a Bible and was subject to communist indoctrination. He was allowed only an occasional visitor, and spent his time translating scientific books into Chinese. As he waited for his release news came that his wife, Charity, and fallen from a chair and died, presumably of a stroke. Nee was heart-broken and must have felt his isolation keenly.
His release date came and went, but he was eventually transferred to an open prison and work camp. However, the climate and physical toil affected him badly and his health deteriorated. Almost 20 years after his sentence had begun, and with no end to his imprisonment in sight, Watchmen Nee passed into the Lord’s presence on 1 June 1972, aged 69. He had been a true soldier of Jesus Christ, and a faithful witness to the very end.
Nee is remembered mostly for his Bible teaching and his writings, although most were published after his death and he was never aware of the esteem in which he is held in by so many. But he also stands within that elite group of followers of Christ who have been called to suffer for him, and to lay down their lives for him. As such his live speaks a message as eloquently as any book, summed up in his own watchword: ‘I want nothing for myself; I want everything for my Lord.’
The final third of Watchmen Nee’s life was without doubt the hardest.
In early 1949 the Communist Army entered Peking, and by October had proclaimed the People’s Republic of China. Whilst they espoused freedom of religion, it was inevitable that there would be a clash with Christianity, and as a prominent Christian leader Nee would soon learn what it meant to ‘stand’ against the most fierce opposition.
In his exposition of Ephesians, recorded in Sit, Walk, Stand, Nee showed that spiritual conflict was unavoidable. ‘Christian experience begins with sitting and leads to walking,’ he wrote, ‘but it does not end with these. Every Christian must learn to stand. Each of us must be prepared for the conflict.’ His thinking was based on the repeated use of the word ‘stand’ in Paul’s description of the spiritual battle in Ephesians 6:10-20, and he saw the willingness to stand fast despite opposition from Satan and the powers of darkness as the third important principle of the Christian life.
Nee was careful to point out that believers do not need to gain the victory over the enemy by their own efforts. Christ has already defeated Satan at the cross, so all we have to do is to hold the ground that he has won. We fight only to maintain and consolidate his victory. If we find ourselves in spiritual conflict it is because Satan wants to dislodge us from the ground Christ has given us, but all we need to do is to ‘stand’ and to exercise our faith in him, using the authority of his name. We do not fight for victory, but from victory, and the key is to live in dependency upon Christ. ‘Only those who sit can stand,’ he insisted. ‘Our power for standing, as for walking, lies in our having first been made to sit together with Christ. The Christian’s walk and warfare alike derive their strength from his position there.’
He saw the conflict described by Paul in Ephesians as being real and powerful, directed firstly at our personal walk with God, and then secondly at the work of the Lord. He loved to share stories of how the power of God had triumphed over the demonic forces behind the idolatry and superstition so common in China, but he was aware how real the battle was. Just how fierce this conflict could become he would discover for himself as Communist rule took hold.
From the start of the Communist takeover he sensed that time was short and he urged his followers to seize every opportunity to share their faith freely. He gave himself to the urgent preparation of written materials, working hard into the night so the truth could be shared easily with others. At first he perhaps naively thought that some degree of co-operation with the new government might be possible, but the presence of informers in church meetings, and the start of ‘accusation’ meetings (to expose those who did not hold to the communist beliefs) showed this could never be so.
At his suggestion, many of the main leaders of the Little Flock left China for other parts of South East Asia, but Nee himself bravely remained in Shanghai. ‘It has taken so long to build up the church there. Can I possibly desert them now?’ he asked. ‘Did not the apostles remain in Jerusalem under such conditions?’
By 1951 most expatriate missionaries had been forced to leave the country, and the government had organised existing churches under one umbrella, the Three Self Reform Movement of the Church in China (that is, self-governing, self-propagating and self-financing). In fact it was directed by the government and had no voice of its own. Its members were encouraged to denounce any who had associations with imperialistic foreigners, and fearing for their safety the majority went along with this.
Attention turned to Nee later that year when he was publicly denounced by a former church member, and eventually in April 1952 (he was then 50 years old), he was arrested for being a ‘lawless capitalist.’ His case eventually was heard in 1952 when a series of trumped-up charges was brought against him, followed by a large ‘accusation meeting’ in the very hall where he had taught the Bible and led his people in prayer. In April he was found guilty of all charges and sentenced to 15 years imprisonment with reform by labour.
Conditions in the prison were tough, and the day divided into eight hour sections of labour, education and rest. He was not allowed a Bible and was subject to communist indoctrination. He was allowed only an occasional visitor, and spent his time translating scientific books into Chinese. As he waited for his release news came that his wife, Charity, and fallen from a chair and died, presumably of a stroke. Nee was heart-broken and must have felt his isolation keenly.
His release date came and went, but he was eventually transferred to an open prison and work camp. However, the climate and physical toil affected him badly and his health deteriorated. Almost 20 years after his sentence had begun, and with no end to his imprisonment in sight, Watchmen Nee passed into the Lord’s presence on 1 June 1972, aged 69. He had been a true soldier of Jesus Christ, and a faithful witness to the very end.
Nee is remembered mostly for his Bible teaching and his writings, although most were published after his death and he was never aware of the esteem in which he is held in by so many. But he also stands within that elite group of followers of Christ who have been called to suffer for him, and to lay down their lives for him. As such his live speaks a message as eloquently as any book, summed up in his own watchword: ‘I want nothing for myself; I want everything for my Lord.’
Saturday, 3 December 2011
Meeting Mr Nee (2)
Learning to Walk
In the early part of his life, the famous Chinese Christian leader Watchman Nee was laying the foundations of his walk with God, learning what it means to be seated with Christ (Ephesians 2:6). Once grounded in this great truth we see that his middle years were given to Christian service and to walking worthily of the gospel (Ephesians 4:1,17, 5:2,8,15).
Throughout the Bible ‘walking’ is a metaphor for Christian life and conduct. Nee did not envisage a life of passivity, but of a step-by-step obedience to the will of God. He himself was very active in ministry, and in Sit, Walk, Stand he taught that the Christian life must be worked out in practical ways, as described in the middle chapters of Ephesians. ‘Sitting describes our position with Christ in the heavenlies,’ he wrote. ‘Walking is the practical out-working of that heavenly position here on earth. Unless we bring heavenliness into our dwellings and offices, our shops and kitchens, and practise it there, it will be without meaning.’
The great vision that fired his own heart was for the gospel to reach the whole of China. He taught much about the inner life but was always concerned with evangelism, and travelled extensively throughout the country to preach the good news.
Nee quickly saw the potential of literature to reach this goal, and moved to Shanghai in 1927 to begin a publishing ministry - producing a teaching magazine, along with booklets and tracts based on his preaching. These proved to be both popular and effective in spreading the Christian message because his style was simple and uncomplicated. The only book he actually authored - The Spiritual Man - was published at this time. The many other books that bear his name were later transcriptions of his spoken messages.
Nee longed to see a local church operating on the principles of the New Testament, and in Shanghai he met others with the same desire. They began meeting together in a ‘house’ fellowship, free of the trappings of more organised religion. They rejected the need for ordained clergy, concentrating instead on developing the gifts of lay people. They provided their own training conferences for emerging leaders, and attracted many able men to their ranks, so that the movement (nicknamed The Little Flock) grew quickly. They wanted to see an indigenous, Chinese expression of Christianity distinct from that associated with the colonial powers.
The fact that none of the leaders were paid, and that believers were willing to use their homes as meeting places, meant that the movement could expand easily into other parts of the country. As people were transferred in their jobs, new centres for witness were opened up. Some moved voluntarily, taking jobs that allowed them to be involved in ministry as well (many chose to be barbers!). Soon there were more than two hundred such workers.
Nee was an enthusiastic leader, influencing many others, but not always in good health. He contracted tuberculosis (TB) and had to step back to convalesce, having almost died. Although he recovered, he continued to suffer bouts of the disease. Occasionally too he was afflicted with depression, especially when he found himself the subject of hostile criticism from fellow believers. All of this meant that he rejected extreme forms of the victorious life teaching, reminding his followers that even the apostle Paul ‘despaired of life itself’ , and that ‘we have this treasure in earthen vessels.’ (2Corinthians 1:7, 4:7). He often said, ‘To keep our hand on the plough while wiping away our tears – that is Christianity.’
As his ministry grew, and his writings circulated, so his reputation increased. He came into contact with some of the leaders of the Brethren assemblies in London, and visited England in 1933 at their request. While they had much in common, Nee was too ‘open’ in his fellowship with other Christians and the links petered out. He returned to Britain again in 1938 to speak at the Keswick Convention, and then to travel in Western Europe. His eloquent ministry and gracious manner endeared him to many.
Nee was never satisfied with his experience of God, and hungered for more. He was conscious, for example, that he often fought a battle with his temper. He experienced personal renewal through the realisation that everything we need is found in Christ ‘who has become for us wisdom from God – that is our righteousness, holiness and redemption.’ (1Corinthians 1:29) The theme of brokenness as a precursor to Divine blessing became prominent in his teaching, and while he was open to the emphasis on revival and the work of the Spirit, he felt that some revival methods worked like spiritual opium – addiction to them required an ever-increased dosage.
In early 1942 Nee stepped aside from his ministry to join his brother in establishing a pharmaceutical company. Ostensibly this was to help finance more workers, but his fellow leaders were aghast, and withdrew fellowship from him. Rumours circulated as to why Nee took this course of action but there was no evidence of any wrongdoing on his part. Later he admitted to a certain ‘boredom’ in ministry, perhaps what medieval theologians called the sin of ‘accidie’ or spiritual sluggishness. Whatever the cause, it took him some time to recover, but in 1948 he made a full confession over his failings and was restored to fellowship in the Little Flock.
He returned to ministry wiser and stronger, and with an increased output in his writings. Perhaps through the trial God had been preparing him for an even greater challenge that awaited him when the Communist Party began to gain power in China in 1949. Having learned to walk in the way of Christ he would soon be called to learn to stand his ground against those who wanted to eliminate Christianity altogether, and who would threaten his very life.
In the early part of his life, the famous Chinese Christian leader Watchman Nee was laying the foundations of his walk with God, learning what it means to be seated with Christ (Ephesians 2:6). Once grounded in this great truth we see that his middle years were given to Christian service and to walking worthily of the gospel (Ephesians 4:1,17, 5:2,8,15).
Throughout the Bible ‘walking’ is a metaphor for Christian life and conduct. Nee did not envisage a life of passivity, but of a step-by-step obedience to the will of God. He himself was very active in ministry, and in Sit, Walk, Stand he taught that the Christian life must be worked out in practical ways, as described in the middle chapters of Ephesians. ‘Sitting describes our position with Christ in the heavenlies,’ he wrote. ‘Walking is the practical out-working of that heavenly position here on earth. Unless we bring heavenliness into our dwellings and offices, our shops and kitchens, and practise it there, it will be without meaning.’
The great vision that fired his own heart was for the gospel to reach the whole of China. He taught much about the inner life but was always concerned with evangelism, and travelled extensively throughout the country to preach the good news.
Nee quickly saw the potential of literature to reach this goal, and moved to Shanghai in 1927 to begin a publishing ministry - producing a teaching magazine, along with booklets and tracts based on his preaching. These proved to be both popular and effective in spreading the Christian message because his style was simple and uncomplicated. The only book he actually authored - The Spiritual Man - was published at this time. The many other books that bear his name were later transcriptions of his spoken messages.
Nee longed to see a local church operating on the principles of the New Testament, and in Shanghai he met others with the same desire. They began meeting together in a ‘house’ fellowship, free of the trappings of more organised religion. They rejected the need for ordained clergy, concentrating instead on developing the gifts of lay people. They provided their own training conferences for emerging leaders, and attracted many able men to their ranks, so that the movement (nicknamed The Little Flock) grew quickly. They wanted to see an indigenous, Chinese expression of Christianity distinct from that associated with the colonial powers.
The fact that none of the leaders were paid, and that believers were willing to use their homes as meeting places, meant that the movement could expand easily into other parts of the country. As people were transferred in their jobs, new centres for witness were opened up. Some moved voluntarily, taking jobs that allowed them to be involved in ministry as well (many chose to be barbers!). Soon there were more than two hundred such workers.
Nee was an enthusiastic leader, influencing many others, but not always in good health. He contracted tuberculosis (TB) and had to step back to convalesce, having almost died. Although he recovered, he continued to suffer bouts of the disease. Occasionally too he was afflicted with depression, especially when he found himself the subject of hostile criticism from fellow believers. All of this meant that he rejected extreme forms of the victorious life teaching, reminding his followers that even the apostle Paul ‘despaired of life itself’ , and that ‘we have this treasure in earthen vessels.’ (2Corinthians 1:7, 4:7). He often said, ‘To keep our hand on the plough while wiping away our tears – that is Christianity.’
As his ministry grew, and his writings circulated, so his reputation increased. He came into contact with some of the leaders of the Brethren assemblies in London, and visited England in 1933 at their request. While they had much in common, Nee was too ‘open’ in his fellowship with other Christians and the links petered out. He returned to Britain again in 1938 to speak at the Keswick Convention, and then to travel in Western Europe. His eloquent ministry and gracious manner endeared him to many.
Nee was never satisfied with his experience of God, and hungered for more. He was conscious, for example, that he often fought a battle with his temper. He experienced personal renewal through the realisation that everything we need is found in Christ ‘who has become for us wisdom from God – that is our righteousness, holiness and redemption.’ (1Corinthians 1:29) The theme of brokenness as a precursor to Divine blessing became prominent in his teaching, and while he was open to the emphasis on revival and the work of the Spirit, he felt that some revival methods worked like spiritual opium – addiction to them required an ever-increased dosage.
In early 1942 Nee stepped aside from his ministry to join his brother in establishing a pharmaceutical company. Ostensibly this was to help finance more workers, but his fellow leaders were aghast, and withdrew fellowship from him. Rumours circulated as to why Nee took this course of action but there was no evidence of any wrongdoing on his part. Later he admitted to a certain ‘boredom’ in ministry, perhaps what medieval theologians called the sin of ‘accidie’ or spiritual sluggishness. Whatever the cause, it took him some time to recover, but in 1948 he made a full confession over his failings and was restored to fellowship in the Little Flock.
He returned to ministry wiser and stronger, and with an increased output in his writings. Perhaps through the trial God had been preparing him for an even greater challenge that awaited him when the Communist Party began to gain power in China in 1949. Having learned to walk in the way of Christ he would soon be called to learn to stand his ground against those who wanted to eliminate Christianity altogether, and who would threaten his very life.
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