Redeeming a Nation (Timeless Teaching)

by Philip Quenby

  We have to be much clearer in our thinking. There are those who say that only things that can be scientifically evaluated are real. This viewpoint has been widely espoused in the West for well over a century. It contains a contradiction, however, for there are many things that are a central part of human experience that cannot be quantified in this way. Love, justice and truth are abstract concepts, but no less real for that. We may not be able to measure love scientifically, but we know when it is present and we feel its absence keenly. We may argue about the mechanisms for bringing about justice, but we demand it. We readily recognise injustice and are affronted by it. Indeed, children usually have a concept of fairness that puts many an adult to shame. We acknowledge that truth is better than falsehood.

  Anyone who has a desire to understand mankind and the world in which we live must come to terms with this. Some may wish to ignore these inconveniences, but that will not do. A scientific theory that does not fit the facts should by rights be discarded in favour of one that does a better job. It does us no favours to hold to a discredited approach in spite of every observation.

  Christians believe that concepts like love, truth and justice have been placed in our hearts by God: “‘This is the covenant that I will make with the house of Israel after that time,’ declares the LORD. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.’” (Jeremiah 31:33). The Lord told the prophet Ezekiel that he would transform those who believe in him: “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh.” (Ezekiel 11:19, repeated with substitution of “you” for “them” in Ezekiel 36:26). The same transformation, of ourselves and of our land, will come about if we turn again to our loving heavenly Father.

  A wholesale re-evaluation of our society is called for. Those who count Jesus Christ their Lord must take the lead: “Hear me, you who know what is right, you people who have my law in your hearts: do not fear the reproach of men or be terrified of their insults.” (Isaiah 51:7).

  55. Letting go

  2 Timothy 2:14-26.

  Key word: opposition.

  Two hundred and ninety years of British presence in India[118] appeared to have reached a new high water mark at the Delhi Durbar of 1903, which was staged to mark the accession of Edward VII. Its glittering array of maharajahs presented a magnificent facade, but behind this splendid frontage the mansion was starting to look decidedly rickety. Although Indians fought under British colours in large numbers during the First World War, by 1919 its educated elite were chafing against their continued exclusion from real power and influence. One man above all others, an English-trained barrister by the name of Mohandas Karamchand Gandhi, gave discontent a new popular impetus and focus. Drawing not only on Hindu scriptures but also on the New Testament and Tolstoy’s principles of non-violence and the abandonment of materialism, he called on Indians to harness satyagraha[119] in a campaign of passive resistance to British rule.[120]

  Civil disobedience and the armed power of the state collided most infamously at Amritsar on 13 April 1919. Following violence at Delhi railway station on 30 March and the savage beating of a British woman called Manuella Sherwood by a mob on 11 April, Brigadier-General Rex Dyer issued proclamations prohibiting all meetings and processions, stating unambiguously that “all gatherings will be fired on.” These orders were ignored and a crowd of some 20,000 collected in defiance. General Dyer was as good as his word. Two armoured cars and fifty native troops were despatched. By the time their guns fell silent 379 were dead and more than 1,500 wounded.

  There was uproar, not just amongst Indians but also amongst the British. In India, General Dyer was summoned before an enquiry. In Britain, his actions were heavily criticised in Parliament. Even the arch imperialist Winston Churchill denounced the “monstrous event” and said that firing on unarmed civilians was “not the British way of doing things.” The future war leader called the Amritsar Massacre “the most frightful of all spectacles, the strength of civilisation without its mercy.” In the event, although General Dyer was never prosecuted he was swiftly invalided out of the army, his career finished. British rule in India stuttered on, but the occupiers had no real stomach for the repression that would have been necessary to maintain their position. By 1947 they were almost indecent in their haste to be gone. Amid the horrors of Partition, the new states of India and Pakistan were born at the stroke of midnight on 14 August that year.

  Approval.

  For much of the post-war period the British Empire and all it entailed have often seemed more a cause of shame than of pride. Yet in our readiness to dredge up all that is unseemly about the Empire (and admittedly, there is much), we are in danger of ignoring the good. Alongside Britons who acted from base motives, there were many whose intent was high-minded: “In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble. If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work.” (2 Timothy 2:20-21). In India the British stamped out suttee and thuggee,[121] not primarily for reasons of public order or so as to project their own power, but because these things were wrong. In doing so they immeasurably improved the lot of women and the safety of wayfarers. There are countless other examples of good being done, often in the face of determined local opposition, not because it was of personal benefit to the rulers, but because it was the right thing to do.

  Of course, our sinfulness and the fact that we live in a fallen world mean that our good deeds sit alongside our imperfections and wrongdoing, but the times that we fall short or take a wrong turning should not discourage us or stop us trying again. St Paul encourages Timothy to: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” (2 Timothy 2:15). This has four elements:

  • “Do your best” (2 Timothy 2:15). We are only called on to do the best we can with what God gives us, not to be supermen without the least frailty or weakness: “the LORD ... knows how we are formed, he remembers that we are dust.” (Psalm 103:13-14).

  • “[Present] yourself to God as one approved” (2 Timothy 2:15). We do not need to be without any blot on our record in order to gain God’s approval. Were it so, we would have no hope of salvation. Despite everything, we can come before God with confidence because of what Jesus did for us by dying on the cross.

  • “[Be] a workman who does not need to be ashamed” (2 Timothy 2:15). A workman will not be ashamed if he has done a good job, worked hard and provided value for money. It follows that in everything we do, whether it is directly for God or otherwise, we must avoid idleness, malingering, overcharging, cutting corners, skimping and shoddy workmanship.

  • “[Be someone] who correctly handles the word of truth.” (2 Timothy 2:15). God’s Word is precious. It is not to be diluted, belittled, trashed or ignored. It is instead to be treasured, spoken and acted upon.

  If we follow this advice and cleanse ourselves from ignoble purposes, then we will “be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work.” (2 Timothy 2:21). Through God’s Spirit working within us, this is within the reach of every single human being. It does not require us to have the right pedigree. Nor does it demand exceptional education, intelligence or good looks. Still less does it need huge material wealth. All it takes is openness and effort. As in any endeavour, the more we practice, the better we will get. Our application will be rewarded, for in this way we will place ourselves and our society on the surest of foundations.

  Foundation.

  British imperial rule, In India as elsewhere, proved eventually to rest on insecure foundations. The contrast between the transitory nature of earthly things and the permanence of the kingdom of heaven is a constant theme of Scriptur
e. St Paul emphasises the same point: “Nevertheless, God’s solid foundation stands firm, sealed with this inscription: ‘The Lord knows those who are his,’ and ‘Everyone who confesses the way of the Lord must turn away from wickedness.’” (2 Timothy 2:19).

  We help to place ourselves on “God’s solid foundation” (2 Timothy 2:19) not just through faith but also by putting our faith into practice. This involves obeying God’s commands. St Paul gives Timothy practical advice about how to do this:

  • “Avoid godless chatter, because those who indulge in it will become more and more ungodly.” (2 Timothy 2:16).

  • “Flee the evil desires of youth, and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart.” (2 Timothy 2:22).

  • “Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord’s servant must not quarrel; instead he must be kind to everyone, able to teach, not resentful.” (2 Timothy 2:23-24).

  • “Warn them before God against quarrelling about words; it is of no value, and only ruins those who listen.” (2 Timothy 2:14).

  These examples illustrate the same theme: that we are affected by and tend to become like the things we desire, hear and practice. We should therefore turn our backs on what is wrong and reach for things that are good. Above all, we should “Love the LORD [our] God with all [our] heart and with all [our] soul and with all [our] strength.” (Deuteronomy 6:5; see also Matthew 22:37-38).

  Opposition.

  Time and again in the affairs of men we see the power that love has to dissolve opposition, whilst force does the reverse: “A gentle answer turns away wrath, but a harsh word stirs up anger.” (Proverbs 15:1). This was evidently lost on General Dyer. He resolved to meet Gandhi’s “soul force” with “fist force.” His response could not have been further from the one which St Paul advises Timothy to adopt when faced with opposition: “Those who oppose him [the pastor] must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.” (2 Timothy 2:25-26). To be fair to the general, we have to recognise that there are differing degrees and sources of opposition, calling for varying responses:

  • Those who evidence goodwill, but who are mistaken or misled: these we should “gently instruct” (2 Timothy 2:25).

  • Those who are brutish and impervious to all things spiritual, on whom we should waste no time once their attitude is clear: “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.” (Matthew 7:6).

  • Those who undermine the church from within, who must be stopped: “Their teaching [that of people who indulge in godless chatter] will spread like gangrene. Among them are Hymenaeus and Philetus, who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.” (2 Timothy 2:17-18).

  • Those who are on the side of evil, with whom we should have no truck and whom we must do our utmost to resist: “Resist the devil and he will flee from you” (James 4:7).

  Needless to say, these categories are not always clear-cut. When in doubt, we should err on the side of the gentle instruction that St Paul recommends, remembering that Jesus tells us “Love [our] enemies” (Matthew 5:44, Luke 6:27) and to “love [our] neighbour as [ourselves].” (Matthew 19:19).

  Conclusion.

  The achievement of Mahatma (“great soul”) Gandhi was immense and his campaign of civil disobedience a model for the oppressed everywhere. A proper appreciation of these events, however, requires that we also weigh the other side of the equation. It takes two to tango. The brutal reality is that, in another era or under another ruling power, Gandhi would not long have survived. There was no shortage of great souls in Nazi Germany. Many were sent to concentration camps. Others were killed outright: those involved in the plot to kill Hitler on 20 July 1944 were hung on meat-hooks to die, whilst the SS filmed their final agonies. The terrible truth is that, wherever one nation has had dominion over another, this has led to oppression and often to massacre. The remarkable thing about such events in the British Empire is how rare they were, that they did not reflect central government policy and that, when they did occur, they were heavily criticised by the British themselves.

  This is not to say that General Dyer was justified, neither that British rule in India and elsewhere was wholly benign, but it does suggest that there was something unique about the British Empire and its Christian underpinnings. The logic of Christianity was that, when faced with widespread opposition to their rule during the middle years of the twentieth century, the British usually chose to let go with as good grace as they could muster rather than continue to impose their rule by force. Likewise, Jesus tells us that we need to let go of our enmities if we are to achieve wholeness: “Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive and you will be forgiven.” (Luke 6:37).

  One of the few things in life of which we can be sure is that we will face opposition. Indeed, if we do not we should begin to question whether we really are being effective in our Christian witness. An ineffective believer can safely be ignored by Satan but the devil will do his utmost to derail one who is active. If we keep quiet about our faith, no-one will challenge us, but as soon as we begin to speak out, voices will be raised against us. The best witness we can bear is through our own lives. Gandhi flirted with Christianity and for a time attended church, but concluded: “I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ.” Sadly, this remains a state of affairs that still describes us all too well. Things will not change and opposition will not be disarmed until we learn to let go of worldly things and truly put into practice St Paul’s advice: “Flee the evil desires of youth ... pursue righteousness, faith, love and peace ... [avoid] foolish and stupid arguments ... [do] not quarrel ... be kind to everyone, able to teach, not resentful.” (2 Timothy 2:22-24).

  56. Against all odds

  Jude 1:1-25.

  Key word: glory.

  The Korean War of 1950-1953 is a largely neglected conflict, though it claimed some four million lives. It pitted United Nations troops against North Koreans and Chinese. The fighting was heavy, the landscape harsh. The Korean peninsula, mountainous and cut by deep ravines, is prone to extremes of temperature. In winter, men left too long outside on guard duty could literally freeze to death. The cold was both literal and metaphorical: divided into a communist north and pro-western south following defeat of its former colonial power Japan in 1945, Korea was a microcosm of the Cold War. Early hopes of unification were dashed and the two halves of the country became increasingly hostile one to another.

  Backed by the Soviet Union, the North Koreans carried out a surprise attack on their southern neighbour in June 1950. At first they swept all before them until General Douglas Macarthur engineered a brilliant seaborne landing at Inchon behind enemy lines. United Nations forces, largely American, then pushed the Communists back whence they came. Scenting victory, careless of Chinese reaction and disdainful of politicians’ caution Macarthur continued to push north in an attempt to wrest the entire peninsula from Red control. This Chairman Mao could not stomach. Chinese troops crossed the Yalu River in force, taking their over-extended enemy by surprise and forcing them to retreat.

  During the resulting withdrawal, the Gloucester Regiment played a major part at the battle of the Imjin River. Due to a misunderstanding, they were left unsupported as massively superior forces of the Chinese 63rd Shock Army launched human wave attacks against defences on Hill 235 (Gloster Hill). Outnumbered at least seven to one the British held out for three days, inflicting appalling casualties, until running out of ammunition, food and water. They were then ordered to break out. Sixty three managed to slip thr
ough the opposing lines to safety, but the remainder were taken into captivity. They did not see home again for two years. For their courage, endurance and self-sacrifice these Glorious Glosters became one of only two British regiments to receive the U.S. Presidential Distinguished Unit Citation.

  Thereafter the war settled into stalemate, though it took two more years to broker a truce. The ceasefire eventually agreed in July 1953 fixed the border between North and South along the 38th Parallel, where it remains to the present. The peace reflected the priorities of the combatants: to end a bloody and costly war, to prevent a wider conflict and to stabilise the Korean peninsula along pre-existing borders.

  Similarly, we must set priorities.

  Prioirities.

  The writer of Jude (Hebrew Judah, Greek Judas) was probably one of the brothers of Jesus. No doubt out of modesty, he identifies himself as “a brother of James” (Jude 1:1), by whom he almost certainly means another of Jesus’ siblings who was prominent in the early church in Jerusalem. The message is as pertinent to modern Britain as to the time in which and people to whom it was originally written. Jude says that “although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints.” (Jude 1:3). He adjusts his priorities because there is a pressing need amongst his readers.