Ephesus – remarkable Asiarchs

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by Martin Scott
Posted in Theology

The riot is in full swing and Paul is being blamed for the downturn in business. There is a untied protest of ‘No’ to Paul’s influence from the artisans whose profits are being threatened:

A certain silversmith, Demetrius, conducted a brisk trade in the manufacture of shrines to the goddess Artemis, employing a number of artisans in his business. He rounded up his workers and others similarly employed and said, “Men, you well know that we have a good thing going here—and you’ve seen how Paul has barged in and discredited what we’re doing by telling people that there’s no such thing as a god made with hands. A lot of people are going along with him, not only here in Ephesus but all through Asia province. Not only is our little business in danger of falling apart, but the temple of our famous goddess Artemis will certainly end up a pile of rubble as her glorious reputation fades to nothing. And this is no mere local matter—the whole world worships our Artemis!”

Paul, being who he is, takes it on himself to sort it out and says he will go in to the midst of the riot and calm things down. Whether this was a faith, or simply a personality, response we don’t know but his optimism was not shared by his merry band, who strongly insisted he did not risk his life. We read that their response is to strongly oppose him:

the disciples would not let him.

Thus far understandable, then comes the amazing part which Luke precedes his description with the word ‘even’ indicating that what we are about to read is a surprise:

even some officials of the province of Asia, who were friendly to him [Paul], sent him a message urging him not to venture into the theater.

I moved away from quoting the Message which translates the term ‘Asiarchs’ as religious leaders. They did have responsibilities connected to religion, but their involvement in that was because they were in positions of influence over the city (polis, hence political) and region. I note that Luke does not include them as ‘disciples’ but as friends of Paul. These are non-believers whose city is in turmoil because of Paul’s message. Further, his message is undermining of their position, so they do not have vested interest in Paul’s survival, the one who has come to town and upset the well-ordered apple cart. They have potentially a lot to lose if Paul continues with his Gospel / political (‘polis’ re-orientating) message.

These Asiarchs have not got hold of the ‘through Jesus you need to get saved’ part of Paul’s message, or if they have they have not accepted that part, but somehow they have seen or heard enough to realise that Paul’s message contained the hope for the future. However good the city was now, they somehow had grasped that the implications of Paul’s Gospel would so impact society that it would bring about positive outcomes, even if maintaining their own position was put in jeopardy.

This indicates some incredible challenges for us as 21st century believers:

  • The gospel that Paul proclaimed had serious implications for the ordering of society.
  • He articulated that part sufficiently to make an impact on political / social leaders.
  • His message was centred on Jesus, though not all grasped the need for ‘personal salvation’.
  • He was friends with those in society. They were not simply there as fodder for an evangelistic course.
  • I extrapolate (and this is consistent with the call of Israel / the call of the church as royal priesthood for the world) that the church was present in the city to facilitate those finding space who needed it. It was not about the church being the highest mountain, nor about there being mountains of influence, but the church taking the servant role to ensure a re-orientation toward the low parts being raised up… and the mountains brought down.

Ironically a turning point in a city is when there are those who don’t get the message but get the message!! Now we have to work out what the message would be that they need to get. This is why it seems there is such a push toward re-grasping and re-framing the Gospel message, that has been imprisoned within piety and / or law court language (i.e. privatised faith that draws simple in/out lines).

A final footnote… The town clerk stands up and his final words to Demetrius and his rioting friends are:

If there is anything further you want to know, it must be settled in the regular assembly.

Or in the words of the Message (with my emphasis in bold):

If anything else is bothering you, bring it to the regularly scheduled town meeting and let it be settled there.

Or to pull out the Greek text:

Bring it TO THE EKKLESIA.

The regular word used for the city council, the ekklesia of the city. To suggest that NT language is not political (city related) is to miss so much of what is going on.

I suggest Ephesus is a strong paradigm to understand the implications and application of the Gospel. Ecomonics, riots, friends who are not believers but have grasped the political element. Disciples who see the world as God’s world, and the ekklesia in Jesus there for the sake of the future re-orientation of the polis.

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Ephesus – powers and money

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by Martin Scott
Posted in Theology

Spiritual powers – what are they? are they territorial? how to address / not address them? And the answers come back across a great spectrum. They are personal, highly organised and hierarchical… to they don’t exist or they are simply the inner nature of exterior structures. I try and hold some kind of composite view concerning the powers and because I see a strong connection of what has / is repeated in history as shaping the spiritual nature of a geography, whether the terminology could be better or not, I subscribe to the reality of the powers expressing themselves territorially. Experience also seems to suggest this, with specific expression of issues being present in one geography that are not present in another. The above might be theoretical, but the issues we face are practical. Theory gets us so far, and our theories might be wrong, and at one level I am less concerned about the theory, and much more concerned about what we do practically to get a shift.

For example there are theories about ‘ley-lines’. When we first moved to Spain we lived in a somewhat challenging apartment. We moved in on Jan. 1, 2009. Jan 2nd, at 8.00am a knock came to the door. It was the agent through whom we had rented the apartment. ‘I cannot leave you here. I have not slept well and I will find you another place.’ We though were convinced that it was the right place, so re-assured him that we were happy. It was not too long before we recognised a straight line of some 8 obvious troublesome symbols or places that crossed right through our apartment. I am happy to call that a ‘ley-line’. The language is not so important, getting a shift is important. Within 6 months the first (to our knowledge) in Spain of a monument honouring Francoist assassins was removed. It was on that line and about 800 metres from our apartment. It was quickly followed by the removal of Francoist symbols from the next monument (500 metres from the apartment). We had some sleepless nights, but for sure it was the right place.

What did we do to get a shift? I am sure that research, prayer and all of that made a difference. Maybe, and always there is a ‘of course’, it would have happened anyway. And a big help was another statue right on the same line, a statue of an upside-down church building, which the sculptor had named as ‘the device to root out evil’. As far as we understand it the sculptor was neither making a positive nor negative statement about faith, but chose the church as the symbol in society as a powerful in your face image of how society has to be upturned to shift history from repeating itself and toward releasing a new future. For us it was incredibly symbolic. Let God embed the church in the ground for the world, let a worldly way of structuring things be turned on its head and then let’s see how much shifts in society.

Anyway back to Ephesus. There are territorial parallels there. Artemis worshipped across Asia Minor (Acts 19:27); the word of the Lord being heard by all in the same territory (Acts 19:10). I suggest that in some way Artemis had been bound across that region thus releasing to the same region the message of the Gospel. (By ‘bind’ I consider that the biblical understanding is along the lines of restriction, not of elimination.) The resistance had been broken and a release came as a result. So what did Paul and his merry band of ‘about 12’ plus others do? One of the genius elements of Scripture is its silence. It is not a book of instruction on what to do, otherwise we would likely do what it says and completely miss what it was saying. Instruction has to come from heaven in accord with Scripture rather than simply from words on a page. In short we don’t know what Paul did! Maybe he found the highest point in Ephesus and addressed the power directly. Maybe he taught for days on how such an approach only leads to casualties and this was entering into forbidden / unwise territory. Point is – we have to work out what we do and when…

Something though shifted. Maybe we have made claims of something shifting when nothing really has changed, but in the case in Ephesus something had shifted. Miracles, hearing, burning of occult literature – all those suggest something had shifted. But for me the biggest evidence was the turmoil over economics. I consider the biggest shift is when there is a shift to the economy. IT IS THE ECONOMY, STUPID, might be a political shorthand phrase to indicate how and why people vote, but it is also a phrase indicating that there has been a shift spiritually.

A ‘prospering’ economy is not a sign of the advance of the kingdom, but an economy where there is a flow of resources to where it needs to go is a sign of righteousness. Ranging from the 8th century prophets who used such phrases as ‘cows of Bashan’ to critique the inequalities that had developed in Israel over the previous 200 years, to the awesome critique in Revelation of the one-directional flow of wealth to the elite, seems to be the constant beat of Scripture.

Acts 19 and Ephesus is a strong paradigm for anywhere, and yet almost totally absent of a ’10 steps to success’ program to be followed. I simply suggest that we seek to follow what the Lord shows us (or our discernment of it) without too much concern that we get it right. That we will find something close to home that is the ‘leverage point’ to shift something much bigger. Interestingly as we seek to move the politics of Spain (and again do not think ‘political party’ when the word politics is used) and gain an entrance to Madrid, it will be important where we locate and the size of the place… As we seek this entry a word we have been given is ‘I see you both and you are climbing up a sewage pipe into Madrid, against the flow of the sewage… sorry messy but has to be done.’ Guess what happens soon after? The sewage pipe in our block of apartments has gone, and we are out of our apartment as we have no water, no toilets, no showers… Coincidence? Maybe, but this so often happens where a sign of what needs to change occurs close to home. That is the leverage point needed. Temporarily not in ‘our’ home (and what does ‘our’ mean?), and the sewage, and smell of it has to be shifted out of the apartment / society. God bless the upside down sculptures.

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Ephesus – disciples

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by Martin Scott
Posted in Theology

Finding twelve… will that be enough?

In Ephesus Paul encounters these great, but not yet-complete, believers. They had grasped the story line up to John the Baptist’s proclamation and had submitted to his baptism, but had not realised that what John spoke of as the future was now the past. So Paul’s task was to update them, their response shows they were already on a very serious trajectory, and God responded from heaven with the Holy Spirit. These were either Jews (most likely) or a least Jewish converts, for John’s baptism was a baptism for a new entry to the land, to restore and prepare the people. It was divisive in the sense that so much of Judaism was divisive, as witnessed in the prophetic and sectarian streams within the faith. Not all those born of Abraham (race) qualified to be considered as his descendants (faith).

From that initial meeting he takes them to the synagogue for three months. What is he doing? I am convinced it is due to his understanding of Israel’s call. They are called to be aligned uniquely to God for the nations. Since the Exile and the response of the synagogue based rhythm (that was developed in Babylon) there was an inevitable greater measure of Jews looking inward as survival became more the focus. Paul (then Saul) had himself moved from being focused on the purity of Israel, through his Damascus road encounter to seeing that race did not count before God, that the only identity marker was to be in Christ, and therefore part of the new creation reality of being there for the world. I am sure that the message that he debated in the synagogue was exactly that, and at two levels: the call of Israel and the pathway to the future for Israel as being through Jesus, the one true Israelite (and the only true human). At both levels he did not have success. He persevered for three months then called it a day, taking with him those who were committed to his teaching. He sets up in Tyrannus hall and is publicly teaching there for 2 years.

The proclamation of the Gospel was not a simple, Admit you have sinned, Believe he died for you, Confess your sin… Not that that is invalid, but to reduce the narrative of Scripture, nor the narrative of the world, to that does not do justice to Paul’s gospel. The salvation of the world, the preparation for the new heavens and new earth was a proclamation for the public space, it was certainly a political proclamation. Deeply societal, deeply human and confirmed with dramatic heavenly interventions.

Discipleship is a challenge, deeply stretching not just to the mind, but to lifestyle. Witnessing is not completed once we have told someone they have sinned and here is the escape route; but is something that is continual, which words can explain but can never become the substitute for. I sometimes wonder if we have even started on the pathway. Thank God for the word ‘radical’ but to stick it on as a label probably isn’t the best thing to do.

Paul is not setting up a new political party (as if!) but seeking to train people to see the world through a narrative of the world being God’s world, that all humans are of one family, that Jesus death somehow was the means by which all, whether Jew or Gentile, could be reconciled to God and be incorporated into Messiah. I don’t think he was looking for the perfect activist group who were spotless, but that somehow together with all their issues they would be a visible sign of a different way to live, pointers to, and of, hope for society.

This was very akin to what Jesus, in the Jewish culture, had given as his response to John when he wanted to know if ‘he was the one’. Tell John that there is something happening at two levels, was his response – the inbreaking of God with miracles… and the poor have good news being proclaimed. The endless flow of resources in one direction is coming to an end. Those on the thrones are being dethroned, a new society is being born. Despite the obvious signs that ‘God was with this man’ Jesus said the way ahead was narrow and few would find it. And as sure as his word was that was the fulfilment, with a few finding salvation. The same thing is happening in Ephesus, but now in the Graeco-Roman world, a message of hope for society that was for the total re-ordering of the world with incredible inbreakings of the miraculous.

Those twelve that Paul initially met committed themselves right into that trajectory. God is found in all sub-versions of the good news (including my version) but I am also sure that he is continually lighting up the pathway to provoke us to embrace the (shorthand) Pauline gospel that those initial twelve committed themselves to. (And I am sure there is a strong symbolism here in this event in Ephesus starting with ‘about twelve’. The pattern that Jesus began in Israel had a strong bearing on what is beginning here. The two are deeply connected. Jesus with twelve to restore Israel for the world, and here a mere twelve removed from the Jewish culture and for the world.)

Amidst a secularised society that is open to all kinds of spirituality, one of the greatest challenges is how to be deeply embedded in society with the ‘Jesus’ part of the message intact. The Pauline Gospel is deeply political, but it is not based on a clever political manifesto, it is based on God’s activity in Christ. Holding this all ogether is not easy, but Paul somehow managed that, for Jewish excorcists used the name of Jesus, knowing that this was the name by which Paul was acting.

Following Christ is not a hobby; it is not fulfilled when we copy the synagogue pattern and show up week by week; it is not fulfilled when we gain some successful converts; it is not fulfilled when we get older and can retire. It is a life-long lifestyle trajectory of looking forward with the ‘Maranatha’ cry, realising that for most of us that will be fulfilled beyond our departure, but also knowing that we have an incredible opportunity to contribute to that event.

What unfolds in Ephesus surely was founded on the issue of discipleship. Paul’s single focus on the implication of the death and resurrection of Christ for the world, and a group of those who grasped what he had seen during his days of blindness and subsequent time in the desert, post Damascus. Costly but ever so valuable.

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Ephesus – a big shift

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by Martin Scott
Posted in Strategic Prayer

I am very grateful for my evangelical roots, coming to faith when I was 16 and experiencing the reality of a ‘personal’ relationship with God. Likewise the impact of the charismatic expression of Christianity, healings, miracles, speaking in tongues and all that goes along with that… absolutely life-changing. Backgrounds are important and I know many of my peers have sought to re-position themselves with regard to those two definitions, as labels cannot ultimately define and certainly should not restrict us. My own trajectory has taken me, not so much to move on from them (post-) but to realise that they sit within a bigger landscape. That landscape being that of stewardship of this creation both to point toward the new creation and to draw that new creation ever closer. The body of Christ, is here to bear witness to that new creation and to create space that humanity can fill as less-than-perfect, yet real stewards of, that new creation.

Ephesus was one of the largest cities of Roman Asia Minor, probably pushing toward 200,000 inhabitants. It was wealthy and as per many cities was religious. Temples abounded but the pride of place went to the Temple of Artemis, it being one of the seven wonders of the ancient world. The claim was that Artemis’ image had fallen from the sky and therefore the city had a unique relationship as steward of her presence. (This could be simple myth, or perhaps a meteorite had fallen in that vicinity.) Paul’s time in Ephesus was remarkable and I think incredibly instructive. There are a set of elements that are presented in the biblical texts there that are quite incredible. It is quite hard to know were to start and how to list them, but I will try and follow how Luke records them:

  • He found some believers there whose understanding was limited, but they soon became disciples of Jesus in a much fuller way. They seem to become the core of who Paul worked with, taking them with him when he left the synagogue as his focus.
  • Artemis was worshipped throughout Aisa Minor and Paul set up his base in the hall of Tyrannus. Of course what he taught and spoke of we all interpret through our own lenses. An early version of Alpha courses? A fully fledged Sunday meeting with band in place? I don’t think so!! The result though was manifold, one aspect Luke notes is that what he was proclaiming was heard throughout Asia Minor. Throughout her former domain!
  • This can only indicate that the rule of Artemis was seriously challenged, witnessed to by the insistent cry of the populace reacting to Paul’s message: ‘Great is Artemis of the Ephesians’.
  • Not only was her rule challenged but it was seriously weakened and curtailed. Not only was the message heard but also miracles likewise took place throughout what we might call was formerly her territory. Handkerchiefs were carried to those sick, healings and deliverances occurred. Such was the clear impact that even Jewish exorcists employed the phrase ‘by the Jesus whom Paul proclaims’.
  • Occult books were burned, Ephesus being a centre for witchcraft and magic.
  • The economics of the city were challenged and threatened.
  • The hierarchy of government was deeply touched.

There is something there for all of us. Spiritual warfare – bind and loose those powers, go challenge those demons! Public proclamation; miracles, healing and deliverances. Ephesus certainly sets the bar high for us charismatics… But there is much more. for me too much takes place for Paul’s activity to be simply an ancient version of much of our activities today, none of which I am knocking, simply suggesting that God is raising the bar enormously for us. (I think he raised the bar way high when we consider the cross and the resurrection…)

My plan then is to take some of the above themes and try and develop them over a number of posts.

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Provision of Transport

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by Martin Scott
Posted in Prophetic Perspectives

A couple of days ago Gayle posted a dream that opens up some new sight for us. We have to make sure we know the way and seek out who God wants to connect us to who know the ‘how’. We aspire that those connections will be personal relationships but over these past years have also discovered that connections are made in the Spirit, that it is possible to connect with people, even if one never meets them in person, but influences them and impart to them what they need.

Gayle is a prolific dreamer and we have been shaped in our thinking by a number of the dreams she has had, not least of which is our current location. For many years I did not seem to dream, and certainly did not seem to have any ‘God’ dreams. Something shifted mid 90s, and although I do not dream to the same extent as Gayle, there have been a number of dreams that have opened up new sight for me. A recurrent ‘location’ for my dreams is that I am in a specific location, or with people associated with that place. If that is the context for the dream it invariably is either 1) going to have new revelation for me, or 2) those in the dream will simply not get what I am sharing.

Around five years ago I had a dream that was in that location. The background was that we moved to Spain in 2009 and until the beginning of 2014 we did not have a car. There was also a period of many months in the UK when I did not have a car. It was in the year after Sue passed away. I kinda felt that it was the Lord prompting me in that direction, however it was probably more to do with a therapy of slowing down, feet on ground, connecting with the land.

In this dream I went to a gathering that was on the prophetic. I was asked by one of those carrying responsibility for the gathering what was I going to share. I began with

‘God has given me a new mode of transport.’

‘Brilliant’, came the reply, ‘we need these testimonies of how God has supplied new cars.’

I tried to explain repeatedly that I was not talking about a literal vehicle, that in fact we did not even have a car, and I was talking about a whole new way of journeying through life with God, and the ‘car-lessness’ was simply a symbol of that. No matter how many times I tried to explain it, he did not get it. He then went on to enthusiastically introduce me explaining the wonderful news of God’s provision of a new car for us and how great an encouragement that will be. I spoke, sought to explain that this was not about the provision of a car, but of a whole new way of journeying. At the end the same guy came back to again underline God’s provision of a car!! (Maybe the dream was to show me that I probably need a few lessons in communication!)

Assuming that the dream was not about my communication skills… There is a level of the prophetic that unlocks provision, and the testimonies of ‘God provided this’ are vital. God is the God who shows up with manna, and a whole lot more. There is though a level of the prophetic that does not negate the personal and practical provision, but does not always go down to that level, nor accept fulfilments at that level. We can have new transport, and have no car. We can start with a car, lose it, but have gained new transport.

I suggest two immediate aspects from the dream:

  • the prophetic has to be pulled up a whole level from that of evident personal or even corporate provision, and the resulting testimonies of ‘success’
  • the prophetic has to go deeper into the realities of incarnated living.

We can receive new (literal) transport but little changes in how we travel. Our comfort level might go up, but we are doing the same old same old. The transport has changed but nothing has changed. Or we can embrace a new way of walking – if without a car – slower and more reflective, letting the connection to the land speak to us. We can gain new sight from the landscape which will need fresh gifts of interpretation. The mid 90s marked something of a great shift for many, and I can certainly see a ‘before’ and an ‘after’ from that time, but the mid 90s are some 20 years ago. A lot of provision was given. A lot of answered prayers with ‘new cars’ showing up and testimonies being shared, but I suspect that the Lord wanted to take us deeper with / without a new car.

In the time, particularly in the UK, of not owning a car, my movement was slower. I had time to pray. I could not rush from one setting to the next. If I had an appointment to meet someone I really had to think how long would it take me to get there. I could not do one more thing, arrive in a hurry a few minutes late. I am not sure how good I was at reflecting but I think I began to see that we had to look at the landscape all around and ask for interpretation. For those who have dug deeply, since the mid 90s, into that aspect I suspect they have less testimonies of God’s provision of the brand new car, are not going to be flavour of the month to fill the next conference, have been dis- / re-located so that they are seeing more of the landscape rather than just the arbitrary pausing points.

The landscape has shifted. It is not primarily about the provision, but the release of resources for the job in hand, for the workers in the field. And again to pull on the theme I have pursued for a while, that of ‘royal priesthood’, those workers are not the full-time Christian workers, but the workers, and the field is the world. Prophetic words can have personal fulfilment, but I think there is even something deeper than personal fulfilment, it is fulfilment that brings about change beyond our personal sphere. Fulfilments where we have journeyed with the word about the ‘new car’, and in the journey have discovered new transportation and as a result provision for others that would not have been released otherwise.

It seems far easier to embrace the wonderful stories of God’s evident practical provision, and long may those stories abound, but we also need to embrace, and help others embrace the journey that might not give us that story to tell, but enable others to have a story to tell. Israel was promised a land, and they fought over the land and its boundaries… At one level they contested for fulfilment, and in the process missed the bigger picture. Paul blew into that promise saying God promised Abraham the world, thus making the land all-but superfluous. There seems to have been a lot of fights over boundaries… time to let go and to tenaciously hold on to fulfilments way beyond what we thought would be the fulfilment.

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Maybe we can do something

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by Gayle Scott
Posted in Updates

Had a cool dream:

So, I met some people who knew how to do stuff but didn’t know the way.
I said, ‘I know the way but I don’t know how to do stuff!’
They said,’That’s why we need you.’
I said, ‘That’s why I need you.’
So I found the way, the quickest way, to a door.
And we went through the door.
Immediately, I clapped twice and said, ‘I’m so excited. I’m so excited!’
The guy said, ‘You keep doing that!’
And I said, ‘I know. I can’t help it. It’s automatic…’ And,’Look over there! The lion is on that screen on the wall.’
There was a lion on a TV screen on the wall.
(This seemed also to be apart of this repetition: clap, clap, I’m so excited, I’m so excited and there’s a lion over there….)
Then I said, ‘Maybe we can so something here..?’ And I was aware that I’d also said this before but had changed the phrase from ‘Maybe I can do something here?/Maybe God can do something here?’ to this time saying ‘Maybe WE can do something here?’
So we started to carefully look at all the people in the room.
And at this point I realise that it looks a bit like the stock exchange….maybe.

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Have you seen my feet?

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by Martin Scott
Posted in Personal Perspectives

Not sure how your feet look today, but mine? Really bad and not sure what I am going to do with them. Filthy, so filthy, and hope that there is some way I can get them cleaned up – otherwise it will be so embarrassing.

Actually my feet have been dirty for a while. Dirty because I am so privileged. And that is the heart of the issue. How to keep some semblance of cleanness on those feet when privileged.

Gayle and I are actively pursuing an apartment in Madrid, and although there are many complications with the purchase such as the possibility that we could end in court concerning the issues on the whole block, we are actively making drawings of what we can fit in there. (Did I write ‘we’? I should have put Gayle, she is the expert on that, seeking to work out what can go in to an apartment of 18 foot x 14 foot (5.5m x 4.3m).) Property – such a great investment. Put your money in bricks and mortar, prices go up, particularly in a city – so goes the advice.

Now that is where the dirty feet come in. Madrid, like most major cities, has so many properties that have been bought up simply so as they can be rented out with the result that rental prices are going up, many locals no longer being able to afford to live in the area. This is no exception in the area where we have for years prayer walked and homed in on.

We can lay out all the reasons why we want to live there, the prayers, the prophetic words, we can lay out our finances etc., and we can do so with a clean conscience. We have stood in front of Madrid when Mammon spoke loudly to us and said ‘you cannot enter here’, and we spoke back saying that we are not coming to make money or to exploit. We have simply asked for a place to enter, somewhere small, somewhere from where we can make space for others to find their place in the city. Yet, assuming we get this property, just by moving in we will contribute to the rise in prices.

Hopefully then we have a clean heart but in the very act of pursuing this apartment our feet are already dirty. That of course was the issue that Peter had to face up to. He did not need to be washed throughout, just his feet. Maybe as a reminder to us the barrio where we are looking to move is ‘Lavapies’ – feet washing!

How do we respond? With humility has mark the start of any entry, and we probably have to do something in the early days that is not simply counter-cultural but counter-spirit. Money makes the world go round (often in the wrong direction), so to turn the rotation, something always has to be done. Jesus, with choice of treasurer, did that in a big way. Sabbath and Jubilee ensured there was a jolt to the ever present ‘invisible hand of the market’, and the entry to the land was marked by gaining nothing materially at the first point of entry (Jericho). I have sought to do that in certain places. I had books published in Korean, Swedish, German, Portuguese and in the USA. In each situation I decided to take no royalties. A small response as sometimes one can only make a small response.

Once we get this apartment it will be eminently rentable, but we will have to, in the first season make choices that do not benefit us financially, otherwise even if our hearts remain clean we would be making no real contribution to the rotation of the city. Hopefully as we walk the city our feet will not get too dirty, in fact the very act of walking will help them be a little cleaner than they would be otherwise, but for sure they will never be spotless. And seemingly that is the way it is meant to be.

The percentage share of global wealth

Comparatively, our wealth, puts us in the top perentage of those considered wealthy in the world. We have food, we have a roof, we even have a car, both of us have cell phones. Wealth.

How then do we live with privilege? That is the issue.

Years ago the discussion about ’emerging church’ and the like could be seen as a luxury that many in the world could not afford to engage in. Live in a favela, or to be living under constant scrutiny for one’s faith in certain countries, and then suggest that what they should do is hold a conference on the nature of emerging church would be an insult. That was the privilege (luxury) of living in the west with our resources and heritage.

University education, the world of academia… In Spain so many of those who are pushing for political change are university graduates, some having been professors. A privileged world seeking to bring a difference to those who have been silenced. Does one have to go into academia to make a difference? (For me part of the attraction of Liberation Theology was the privileged interpretation of Scripture by the poor. The suggestion was that they could understand Scripture in a way that no academic theologian could, being one of the outworkings of the ‘preferential option for the poor’.) I write from time to time about money, but I do not understand economics. I probably do not have the ability to grasp the issues surrounding economics, so some of what I write those with greater understanding could probably drive the proverbial bus through. So is real change only effected by those who can study and intellectualise at that level?

In theory I do not like the world of privilege, hence I am not a royalist, and I find it easier to spell the word ‘socialist’ than ‘conservative’, yet I am privileged and if I had one regret in life it would be that I have not always rocked the boat when I should have. Ah well – learn from past errors.

With all my questions over the privileged worlds of home ownership, academia and the like, I remain convinced that amidst that luxury there is space to use that for the sake of others. Discussions on ’emerging church’, ‘the nature of Imperial power’, or ‘how church and theology have been subsumed by sovereignty’ are not simply luxury discussions. I think they are also essential so that something is sown into the wider world. If we can have those discussions and seek to influence one another there will be substance stored up also for those who, in the future, move beyond living in survival mode (where the society is hostile to the Christian faith) or move beyond the heady days of revival growth.

We have to live in at least two worlds. The small world where we find ourselves, and in our situation that small world is a highly privileged world. And the bigger world of the world the corporate ‘we’ have created. We cannot simply live in one of those worlds. In our world we have to use any privileges we have to undermine those very privileges and to contribute to the shift in the rotation of the big world. Probably we will only make a small contribution. Maybe that is all we are meant to make, and to ensure that the small contribution has eternal value, we probably have to look quite often at our feet.

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Faith in who… not what

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by Martin Scott
Posted in Theology

A couple of Scriptures in Romans suggest to me that we should not be thinking ‘only those who have received Jesus personally are saved, all others lost’, but rather we should be reversing that with ‘only those who have rejected Jesus are lost’. This has been the approach I have taken for many decades, using the (for me) helpful complementary statements of:

  • all who receive Christ are saved
  • all who reject Christ are lost.

This opens up a number of questions:

  • the above statements do not seem to yield two water tight categories that we can neatly divide humanity into. What about those who have neither received nor rejected Christ?
  • and what does it mean for a person to either receive or reject Jesus? Surely it means something different for those who have never heard about Jesus and those who have.
  • and what does even hearing about Jesus mean? (More on that later.) If I present (even with all the facts intact) ‘my’ Jesus but he is really not the true Jesus has that person truly heard about Jesus?

For all those above questions I think it is not too wise to take the hard-line of only a few will be saved. I am not a Universalist, just too many ‘if’ Scriptures, such as Col. 1:23, where Paul states that we were reconciled through death ‘provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard.’

Faith does not seem to be simply a ‘I believe x, y and z’ but to involve that of a commitment, an allegiance to a person. By this I do not suggest there can never be any wavering but if that core allegiance disappears we are instructed to view such people as those outside the family of God. The whole approach is messy, but for those who have been truly exposed to the Presence of God much is required.

On the one hand I suggest that the Scriptures raise a high bar for those of us who acknowledge Jesus at a personal level. Our behaviour is anticipated to be marked, as a true exposure to the living God does more than give us a forensic verdict in the law court. There is a deep interaction that leaves us different after the encounter.

On the other hand I am optimistic about those who do not see themselves as within the family of God in the way that we are accustomed to think. A high standard for those who have truly encountered Jesus, and an incredible generosity to those who have not encountered him in a deep personal way. I don’t think it is easy to reconcile those two ‘hands’. So to my two Scriptures.

The first of the two Scriptures, Romans 4: 24

It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification.

This Scripture is about Abraham who believed God’s promise that he would inherit the world (to focus on the Land as the promise is very sub-New Testament!!), and by implication that this would be for him and his descendants. His faith was so strong, in spite of all the hard facts he faced up to. Using Abraham as the example Paul says we too will be reckoned righteous by believing in him who raised Jesus from the dead. Although he is not addressing the issue of those who are not ‘believers’ his language is intriguing. He does not state that we who believe Jesus was raised form the dead, but believe in the God who raised him. Paul passionately believed and proclaimed that Jesus had been raised from the dead, the whole eschatological future depending on that event; but his language here is not about believing that event but is focused on the identity of the one who did that, the God who did this.

This opens up a window for me. At one level maybe we all have sub-faith, by which I mean faith (even strong faith/ believism) in a sub-Jesus-like-God is sub-faith. It is possible to be a Christian and have sub, very sub-faith. Who knows the final destiny of those who went out to conquer the world (and Jerusalem) for God through the many Crusades that took place, but I cannot see that their actions reflect faith in the Jesus-like God. We can judge their actions, though we cannot simply judge them. With their knowledge at that time, maybe we too would have responded in that way. Then moving on, those who do not have a ‘Christian’ faith might exhibit a faith in the God who raised Jesus from the dead. Even for some of those who have been burnt by religion and its twin of control, who might even profess to be atheists, we might find out that they so believed in humanity that their belief was nothing less than also a belief in the God who so believed in humanity that he raised the human Jesus from the grave on behalf of humanity. A wild thought but one that I am more than open to. After all if presented with a God who controls, who enjoys punishing, the only faithful response would be that of ‘atheism’ to that God!

The second Scripture Romans 10: 11-17 (emphasis added)

The scripture says, “No one who believes in him will be put to shame.” For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. For, “Everyone who calls on the name of the Lord shall be saved.”
But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? And how are they to proclaim him unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!” But not all have obeyed the good news; for Isaiah says, “Lord, who has believed our message?” So faith comes from what is heard, and what is heard comes through the word of Christ.

  • Jew and Greek alike have to call on the Lord.
  • Isaiah connects obedience and faith (as does Paul in this letter). Faith is not simply a hand up in a meeting, but is a relational and therefore a transformational term.
  • Then working back we have a) those sent b ) to proclaim, c) so that there can be a hearing, d) and from the hearing comes faith, e) and the faith produces a call for salvation.

Sent from heaven is the sense that Paul lived with, sent to represent heaven, to represent God, and with that sending came the responsibility to proclaim, and this is the important point, so that people could literally hear the voice of Jesus. Faith comes by hearing the word (rhema) of Christ (v. 17). I put in bold the NRSV translation which follows most others, and could be understood as the need to hear a set of facts (to hear ‘of’, in the sense of ‘about’ Jesus). As in a number of languages, Greek will use a different case with certain verbs when they are referring to a person in contrast to when the verb is used with respect to a thing. The verb ‘to hear’ is one of those verbs. To hear a sound (a thing) the case used is the normal objective case (I hear a sound), but if it is used of hearing a person the genitive (possessive) case is used (I hear a person – and a person’s voice is ever so personal). The genitive is translated ‘of / belonging to’ but it should not be translated that way when with the verb to hear. Hence my emphasis, that Paul is not suggesting faith comes by hearing about / of Jesus, but by hearing him speak, hearing his voice, and the later repetition with ‘faith comes… through the word of Christ’ underlines this.

This then is where I am headed. For faith to come people have to hear Jesus. Proclaiming facts might or might not enable people to hear Jesus. Proclaiming facts about Jesus, in a way that distorts who he is, or with an attitude that does not accord with Jesus, and it might even hinder the person hearing Jesus. They might reject the Jesus that was presented to them, they might reject the facts presented, they might never believe that Jesus was raised from the dead… but they might not have rejected Jesus. It always has be about a ‘who’ not a ‘what’, true for all of us, whatever stage of faith we are at.

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The judiciary – time for a shift

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by Martin Scott
Posted in Updates

Before making a few comments on the issue of the judiciary in Spain, and how it has been a prayer focus for us since late last year, I will pull wider to explain (hope not to justify!!) why we would be praying into this. Personal faith, and enabling people to discover real personal faith is very important to me, but over the years understanding that a) the Gospel message is much wider than that, and b) the body of Christ has a responsibility to enable the world to be the ‘best, though fallen, world it can be’ has pushed me to a context beyond the church, and an emphasis in prayer beyond ‘salvation of souls’. (I tend to use the term ‘body of Christ’ rather than ‘church’ as the latter often communicates a specific model with a focus on congregation and gathering. ‘Body of Christ’ is much more fluid, and I suggest is often more useful terminology as it cannot be colonised by a specific model.)

I believe in a spiritual world that involves demons, the devil etc., though my belief is more practical than theoretical. In other words even if that world does not exist as per classic charismatic understanding and there was no personal devil, I would still believe in spiritual powers. Those spiritual powers operate in and through the institutional constructs, so we have powers in the heavens above and powers on the earth beneath (maybe as Wink expresses: the interiority and exteriority of powers). Those powers will oppress people so that they are unable to find their true calling (sin = the tragedy of never discovering why one was born), and to blind the eyes of those who do not believe so that they cannot see the glory of God as revealed in Jesus. Shifting the influence of those powers is beneficial in itself as it will free people up, and will reduce the influence of powers to blind. Oppression is the bais of our fallen world, but freedom and justice is reflective of heaven’s presence on earth.

I maintain then there is value in and of itself in promoting, campaigning for, and praying for a release of justice. Intrinsic value and a means of clearing the heavens for an increased revelation of God as revealed in Jesus.

The Constitutional Court, Madrid

We have been aware that in Spain the judiciary has been corrupted. Appointments made by the government; cases against the government and judges can be moved off the case. The checks and balances are not present. One of the top lawyers, globally recognised, Baltasar Garzón, was disqualified of judicial activity, for overstepping his boundaries (or pushing hard into government scandals!). To date we have gone to all the national courts in Spain, the most recent one being the Constitutional Court, to pray. As always it is not possible to draw a straight line proving effectiveness. That is one of the wonderful aspects of prayer – it might have happened anyway, and it might have happened because of some other activity…

Four recent nationally impacting events have encouraged us greatly (I posted two of them as ‘news snippets’):

1) The Valley of the Fallen where some 30,000+ are buried, many of whom were prisoners of war, or died in the Civil War, has been a focus for us. We visited there in 2015,and were very happy (as well as highly amused) when Danny Mateo went there and danced where we had prayed. It is amazing when one looks for fulfilments in the world to what has been declared (‘dancers who dance upon injustice’) rather than to the church, how many fulfilments there really are. There is now a significant move forward in removing the bodies and re-burying them in family plots.

2) An impromptu road block was made to one of the roads into Catalonia. The result was arrests with the charge of ‘terrorism’. There was no violence involved, it was a protest. Terrorism would carry up to a 30 year sentence. Crazy… but that is the level of control. The result was the judge through it out. Come on you judges, justice is your standard not control through sentencing.

3) Madrid is a major focus of course for us (still waiting to hear if we will be able to buy the apartment there we looked at – all 18 foot x 13 foot: but in the Spirit a spacious place). There have been some great shifts in the city, with evictions from homes to the streets not occurring unless there is alternative accommodation,a nd the city debt has been reduced year on year. (We still have more work to do on that as the government has now taken a large part of the debt the mayoress and her team have worked hard on to reduce and claimed it as their own to be redistributed where they choose.) Madrid, the Communidad (wider area around Madrid, one of 17 divisions of this type in Spain), had a very politically strong leader. A short while back she was exposed as having a CV (resumé) that claimed a Masters degree that she did not have. Past history would tell us that she would ride the storm. Even when this first came out, we were told repeatedly by Spanish people that corruption is endemic and that this will not shift, and she will not resign. She held on for 36 days and then resigned. A small sign of a shift.

4) A case has just been closed relating to 5 men who repeatedly raped a young woman of 18 years of age in Pamplona during the San Fermin festival of 2016 (the ‘bull running’ festival). One of the judges wanted the men acquitted, and the outcome was that this was not rape but sexual abuse – reason being rape has to involve both violence and intimidation!! There has been such a massive public outcry with the streets erupting. The verdict is a disgrace, but something is rising, and (sadly) the redemptive element of this atrocious verdict is that there is a push from the streets for justice.

Gayle wrote to Roger and Sue Mitchell who were with us during some of the above situations:

The streets filled immediately. Particularly Madrid and outside the justice courts. Full of young women, and old, and men declaring the end of this crappy patriarchal system that violates woman. The images very moving.
I thought of the woman Menina statues going out all over MADRID and then real living women out everywhere in the thousands. So moving.
The government is going to re-look at the case due to public pressure. The movement is strong. So alive. So angry and raw. And so going to bring about change.

Prayer releases street movements for justice. Together they bring about change in the powers (heavenly and earthly). In this we rejoice and gather fresh energy.

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Why Did Dirk Willems Turn Back?

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by Martin Scott
Posted in Stories

I owe a lot to the teachings and approach of Anabaptism. I have been deeply impacted by their prioritisation of the Gospels when it comes both to the practice and doctrine of the Christian faith. I did not take the ‘oath’ when serving on a court jury due to their teaching. It was not as simple as a law – Jesus said do not swear (an oath), so we do not swear, but an understanding that as followers of Christ our ‘yes’ has to be ‘yes’ and our ‘no’ to be a ‘no’. Our allegiance to Christ means we are truth-tellers and to put ourselves under an oath would be to suggest that it is Christ + an oath for us to be truth-tellers. I am aware we live in the world and have to find a way through on situations, so I am really not sure what I would do if I lived in a country that asked for allegiance to a flag. An Anabaptist approach really says our allegiance is to Christ and therefore to the whole human race.

There is a story told that is very challenging of Dirk Willems who could have escaped but turned back to help his pursuer, and as a result was soon to be martyred. Not only am I challenged by ‘what would I have done’, but the interpretation of the event. Would I have interpreted it as God has delivered me, and went away praising God? I cannot but believe he did the ‘right thing’, even if I would have done the opposite. The challenge remains, often in small, non-life-threatening situations as to how I respond, and how much my faith in Christ enables (gladly obligates) me to live in a distinct counter-culture way.

(Below is from: https://www.anabaptistnetwork.com/article/why-did-dirk-willems-turn-back/)

1569 was a bad year to be an Anabaptist. The Martyrs’ Mirror lists a number of martyrs that year, some of whom lived close enough to Dirk’s home that he would surely have known of their deaths. I imagine the prospect of death was constantly with him, a steady part of his inner life. I imagine he frequently asked himself, “What would I do if …?” or, more likely in his circumstances, “What will I do when …?” His ruminations must have been shaped to a great extent by the teaching of the little Anabaptist fellowships, one of which met in his home. With arrest and death ever-present dangers, Anabaptists spent considerable time preparing one another to meet them.

Late in the winter of 1569, Dirk Willems of Holland was discovered as an Anabaptist, and a thief catcher came to arrest him at the village of Asperen. Running for his life, Dirk came to a body of water still coated with ice. After making his way across in great peril, he realised his pursuer had fallen through into the freezing water.

Turning back, Dirk ran to the struggling man and dragged him safely to shore. The thief catcher wanted to release Dirk, but a burgomaster – having appeared on the scene – reminded the man he was under oath to deliver criminals to justice. Dirk was bound off to prison, interrogated, and tortured in an unsuccessful effort to make him renounce his faith. He was tried and found guilty of having been rebaptised, of holding secret meetings in his home, and of allowing baptism there – all of which he freely confessed.

“Persisting obstinately in his opinion”, Dirk was sentenced to execution by fire. On the day of execution, a strong east wind blew the flames away from his upper body so that death was long delayed. The same wind carried his voice to the next town, where people heard him cry more than seventy times, “O my Lord; my God”. The judge present was “finally filled with sorrow and regret”. Wheeling his horse around so he saw no more, he ordered the executioner, “Dispatch the man with a quick death.”

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