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Trends in the persecution of Christians

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Ronald Boyd-MacMillan, of Global Christian Relief, has outlined some of the trends (as of 2024) in the persecution of Christians:

1. Suppression via Technology

In China, the government has succeeded in reducing the attractiveness of Christianity by treating it as a security threat:

‘Bible apps and thousands of Christian websites have been blocked; one cannot even access a single hymn on the internet in China. With sophisticated surveillance, including the use of artificial intelligence and facial recognition technology, China’s 135 million Christians face a level of control not seen before.’

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Persecution – three phases

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With special reference to Burma, but equally applicable to many other contexts, Johann Candelin, Goodwill Ambassador of the World Evangelical Fellowship, writes:

‘Persecution seems to pass through three phrases. The first is disinformation. Disinformation begins more often than not in the media. Through printed articles, radio, television, and other means, Christians are robbed of their good reputation and their right to answer accusations made against them. Without trial, they are found guilty of all kinds of misdemeanours.…

The three worlds of Evangelicalism

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This is based on this article by Mike Judge, which is itself based on an article by Aaron M. Renn.

The original article assumes an American context, so not all of the ideas fit neatly into the situation here in the UK.

Over the past half-century or so, the culture has passed through three phases with regard to how it views evangelical Christianity.

Phase 1 was largely positive.  The church, its ministers and its members were regarded with respect. …

1 Sam 15 – Saul and the Amalekites

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1 Samuel 15 tells of the command of God to Saul that he should completely destroy a people called the Amalekites.

What are we to make of this?

Steve McAlpine tackles it as follows (this is a precis):

(a) From a philosophical perspective, the Christian apologist should refuse to allow the discussion to be framed by secular thinking.  Such thinking demands that we not only prove that God exists, but that he/she/it is that kind of god we find believable. …

Inerrancy: the key theological challenge of our day?

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John Warwick Montgomery begins his article on ‘Inspiration and Inerrancy: a New Departure’ (Bulletin of the Evangelical Theological Society, Vol 8, No 2, Spring, 1965) by referring to James Orr’s The Progress of Dogma (4th edition, 1901).

Orr’s contention was that in each epoch of the Christian church has been characterised by focus on one particular doctrine that has proved crucial both for that day and subsequently.

‘In the Patristic era, the issue was the relation of the persons of the Godhead, and particularly the Christological problem of Jesus’ character; the Ecumenical Creeds represent the success of Orthodox, Trinitarian theology over against numerous christological heresies, any one of which could have permanently destroyed the Christian faith.

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Towards understanding suffering

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Many years ago, I read and summarised John Wenham’s thoughts on this subject.  I reproduce my notes here.

1. It is good that we are free agents, not machines.  This freedom to accept or reject seems essential to a living, loving relationship with God, but comes with it the possibility of sin in all its horror.

2. It is good that sn is linked with suffering as a deterrant.  It may well be true that all suffering is a result of sin (Gen 3:14-19). …

Jn 4:42-54 – Weak faith meets strong Saviour – sermon notes

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It’s every parent’s worst nightmare: your child at death’s door.

There is a spark of faith; a tiny seed.  And see what happens as this tiny seed engages with a mighty Saviour.  Watch as it grows, flowers, and brings forth fruit.

(a) He comes, v47.  He has heard that Jesus has been doing amazing things.  He is in desperate need.  So he comes.  17 miles.  ‘Faith is the foot that runs to Christ, the hand that takes Christ, the eye that sees him.’…

The gospel and social involvement

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In Issues Facing Christians Today, John Stott urges evangelicals to a greater commitment to the social implications of the gospel.  This requires careful rethinking of our theology.  Stott speaks:

First, of “a fuller doctrine of God” in which we recognize that God is not confined to the religious dimensions of life or concerned only with his covenant people. Citing prophetic oracles against the nations, Stott comments, “It is clear from these Old Testament passages that God hates injustice and oppression everywhere, and that he loves and promotes justice everywhere.”…

‘A more Christlike God’ – 5

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Chapter 5 – Word Made Flesh: The Christlike God

Jesus is the perfect representation of God; indeed, he is God incarnate (Jn 1:14).

In the Nicene Creed, the Church confesses:

‘We believe in one God, the Father almighty …and in one Lord, Jesus Christ. Light from Light, very God from very God …of one essence with the Father.’

This is consistent with Paul’s teaching in 1 Cor 8:6.

The NT writers insist that Jesus:

‘was and is the exact image of God’s essence, the precise imprint of God’s being (Col.

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