Fire-in-our-hearts (continued)
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known and loved. It was a rose-tinted memory. Now we had adapted to the culture and lowered the drawbridge it was inevitable that wordly influences should come. God's fire would purify them.
Two weeks later there was another outbreak. As Steve spoke about the bowl of oil it was if the angel had arrived and was pouring it all over them. People felt they were soaked in healing oil. Everyone was excited. They laughed, cried, prayed out or just shook and fell. Prophecy was unleashed; wherever this oil was allowed to flow there would be change. Eyes would be opened. Ears unblocked. Prison bars melted.
Around this time Steve attended a Toronto-style meeting and from then on kept waking up at exactly 5.55 in the morning. One Saturday night the Lord woke him up suddenly and urged him to go downstairs and look out of the window. Steve groaned. It was winter. But he dressed and went down.
'What do you see?' the Lord asked. Under the orange streetlights Steve watched someone unloading sacks of bread on the doorstep. (This was free bread for the homeless).
'Er, I see a white van — and lots of free bread.'
That was all. A puzzled Steve climbed gratefully back into bed. The next morning Steve intended to preach from Isaiah
55. He turned to the passage: 'You who have no money; come, buy and eat... Why spend money on what is not bread?' Ah — free bread! That was why God woke him up! He was bringing living bread to the house.
In the morning meeting he spoke on the need to hear and eat God's word. Listen-eat-live-do: this was Isaiah. Remark-
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able things followed as others began to wake up at 5.55 and get words from Isaiah!
As the new year began Steve was inundated with words, dreams and pictures. He would be in his office and the phone would ring: 'Steve, I had a dream...'
One morning two sisters ran down excitedly from Spreading Flame. They'd just had a vision of lots of young men carrying batons and running up and down the stairs of Battlecentre and out onto the streets.
One scripture impressed itself on Steve — Isaiah 55.5: 'Nations that do not know you will hasten to you, because of the Lord your God, the Holy One of Israel.' Isaiah 55.5? 5.55am?
He smiled at the coincidence. Now, when he awoke, Steve claimed the promise of 'nations coming to Zion'. He'd set his heart on a multiracial church. One prophecy said: 'When it rains, black umbrellas come out.' In the midst of blessing black people would come. That year three black churches in London joined the Multiply Network.
One day Steve suddenly declared; 'Zion's sons will arrive through the front door, the back door and even up through the floor!' Very unlikely! But when men came to work on the foundations, Steve bumped into a dusty workman climbing out of the cellar! Marian, a Romanian communist, stayed for dinner, found Jesus and moved in.
God told them to expect refugees. One black brother and his sister escaped from war-torn Africa both assuming the other was dead. Miraculously they met at Victoria Station.
Both joined the Acton congregation.
Another word was about Spanish-speakers. That summer they found Jose, a Spaniard and heroin addict, in Leicester
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Square. He was powerfully saved. Mario, a flamboyant Spanish-speaker from Guadeloupe, also turned up and Miguel arrived from South America, soft-hearted and ready for discipleship.
Added to these, David 'Le Radical', romantic Frenchman and rasta, came via Amsterdam; Franceso arrived from Italy and Terry from the Emerald Isle. Terry, a near-invalid, found deliverance from alcohol addiction and stepped out of his wheelchair. Young men were now running up and down the stairs at Battlecentre. London, at least, was doing well.
Bowl and scroll; fresh oil for the lampstand and a new spirit of prophecy. This was the need of us all, especially Northampton which lacked the groundswell motivation of newer congregations. The newer units were small, urban and outward-looking. Risktakers needed God to survive. Not so settlers. Ensconced in rural comfort and routine, some could sit through the harrowing scenes shown in the latest multimedia event, 'Bleeding Life', and go home to sleep it off.
But God was anointing outward-lookers, those who, like
Jesus, came 'not to be served but to serve'. If ever there was a day for harvest it was now. Our destiny depended on rejecting lukewarmness and being poured out for the nation.
Our vision focused down. We soft-pedalled our involvement overseas and planned an all-out offensive on the UK. The motto was: UK People, We Love You! — the plan: to evangelise all major cities in Britain. As Michael Green observed: Paul's strategy was urban. He made for the centres. The Acts of the Apostles records his visit to city after city of importance.
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This was part of a definite plan for planting the good news in key positions throughout the Empire.132
Mike 'Rockfast' saw a picture of arrows flying out from the centre of the church and hitting many targets in the nation.
One thrust utilised the new coach which could house a whole team and had already 'done damage' in Yorkshire. Complete with stacks of literature, food, and the wild and inspired, it was to carry the UK Ignition Gospel Roadshow.
Ignition was to travel the land for three years sparking off spiritual fires. The pioneers' commission was to 'leaven with the gospel the strategic cities and towns of the UK, recognising groups and planting church households.' Their adventures would fill a book.
Mary and I had just been wed when we joined the Ignition team in the South West. We met the bus at Plymouth where it had been followed by the Mayor on a carnival procession!
Our team (with an age range of 8 to 80) evangelised Torbay and Exeter. We had a warm reception. Anglicans lent us their church hall, an old Quaker invited us to tea, and policemen blessed us. God had gone before and there was an openness abroad.
Many were drawn by the colourful bus and the buzz of life around it. One travelling new-age artist joined our 'church on wheels' and later ripped up his occult paintings. A biker couple, who happened to stroll past the bus in Torquay, returned the next morning as new-born Christians, bright eyed and eager. Later Jim and Georgie wrote to Jesus Life:
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The presence of the bus sparked off a discussion about Jesus which went on into the night. We ended up reading a gospel booklet. Then the penny dropped. I couldn't believe the answer was staring me in the face. I'd got into New Age, Astrology, Spiritualism, Animal Medicine—you name it. I'd totally bypassed
Christianity as a dead religion. Mind you, it wasn't religion I found but Jesus Christ. Our whole life changed and it greatly effected our friends. We were a bit upset when the Jesus Army bus moved on.133 But God looked after them. Jim continued: That weekend the church next door opened its doors for the first time in two years. People were dancing with joy, others were falling under the power of the Spirit. The room crackled with electricity.
This said it all: church in revival; people prepared; seekers searching; a generation turned off by institutions but attracted to the person of Christ. Here was Jesus Revolution, 90s-style.
Ignition teams came home excited: 'They're wide open out there!'
Into this scene we flowed not as stingy Christians but as the generous-hearted. Marches with overtones of strength were transformed into relaxed, festive street-walks. Bearing bright crosses, butterflies, planet earths, and 'We Love Everybody' placards, we gave away stickers, flyers and even chocolate bars. People were beautiful — not only created by God but precious to a Saviour who had 'died for all'.
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One Bristol team attended a gay night-club carrying huge luminous butterflies and wearing the bright stage clothes from Bleeding Life. As the team listened to people, shared hearts and praised God to the dance beat, some of the clubbers were won over by their meekness and non-rejection.
Washing feet was a sign of the servant that we took amongst the people. 'Respect everybody' was apostle Peter's plea (1
Pet 2:17). Whether at London's Megatripolis nightclub or at Glastonbury Festival many were willing to have their feet washed, or receive prayer and anointing with oil.
Such trust! A pagan generation into symbols, vibes and mystery were ripe for a Christianity with its roots in experiential faith and sacraments. The cleansing blood, baptism or anointing with oil were commodities that non-rationals could grasp by faith. God stepped in through the open door. We saw 'unbelievers' fall under his touch.
The 90s youth culture was described by social observers as 'Generation X'. These youngsters were a product of a 'postmodern' society which was technologically advanced but morally rootless. Though turned off by 'religion' and wary of pre-packaged answers they were searching for something solid.
We had many friends like this who opened up to God once they'd seen his reality amongst us. 'Generation X' could become a generation for Jesus. God seemed to be targeting these spiritual 'orphans' and many were finding Christ.
Such 'modern believers', as we called them, were very nonreligious. Open, warm and free, especially in worship, these young men and women were sensitive to atmosphere, hated
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self-righteousness and were hot on brotherhood. Many were keen to embrace a life of purity, often in stark contrast to the way they'd been. Members of 'Generation J' were as uninhibited in their Jesus life as they'd been in their sin. What's more they were daring.
Youth was not our only mission field. A typical Jesus Army meeting was a fair cross-section of humanity. However we still reached far too few people considering the current openness to God. 'Come to us' was the old mindset. This usually meant church on Sunday. The Jesus mindset was 'go to them'; sit where they sit, meet where they meet — whether in streets, shops, pubs or homes.
Evangelistic though we were, outreach-orientated though we'd become, our focus had always been on community houses. Get people along to the houses and they would find life. God corrected this. The way we were now growing, community folk were the minority. The focus swung out to the wider congregation. Congregation, not just community, was church. With an expectation of a spontaneous people movement, it was foolish to think otherwise. Could we even keep up with a revival movement, let alone hang it round community?
Our vision and structure adapted to maximise involvement with the people. Those in their own homes were well placed to network with locals. Revivals usually ran along the lines of family and friendship. Homes provided great opportunities to meet people and home-based cell groups could grow up into small congregations. We now baptised anyone, anywhere, who had faith in Jesus. Covenant membership was our strong heart, but anyone who loved us belonged. We were inclusive.
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God was working fast in the UK. Was our gospel net ready?
Were we geared for growth? We wanted passion and power but needed structures; wineskins that neither restricted nor wasted the wine. We believed in the dynamics of revival, with spiritual anointings being worked out in fruitful activity. God's goal was to reap the harvest.
Our profile to date was this: one national body, co-ordinated centrally and motivated by 18 senior men — one vision, one army, and one united church. This consisted of 75 church households scattered throughout the UK and led by 200 or so pastors and their trainees. In all 2,000 members and friends gathered regularly for our large Jesus Army celebrations.
Central Offices included Enquiries, Communications, Re-
sources and a new Church Growth Department. We distrib
uted 25,000 magazines and 100,000 streetpapers every quarter as well as See You!, a guide to the 14 Jesus Fellowship congregations and 8 other Multiply partners in the UK. We also had a colourful web site on the Internet.
Evangelism included regular household activity plus the centrally motivated Ignition, EDP, marquee and coach campaigns. Then there were multimedia productions like the recent 'Hot People'.
Strategies for training and nurturing people were firmly in place as mature brothers and sisters went about fathering and mothering a new generation. Community houses, with their raw, hands-on experience of living together gave extra opportunities for growth in grace — for us all!
Cell groups, 'Agape' love-feasts and household meetings were weekly features and there were slots in our programme
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for special nurture evenings, shepherding groups, covenant bands and leadership training sessions.
Very organised! I sometimes wondered if such tight structure was really spiritual. But when I considered John Wesley and General Booth I was reassured. Organisation was a servant to revival. Anointed men launch spiritual movements. Only when the anointing fails does the machinery take over and the movement become a monument. Our task was to keep the oil flowing.
It was twenty years now since we first saw the vision of a heavenly city shining through an earthly people. In real terms that city was more visible than ever before. Maybe we needed to recover the wild extremity of the pioneer. But we believed that the Jesus Fellowship was a structure God had prepared for the hour. We were on schedule.
31 Wild Spirit
1996-7
Nathan and some of the Farm brothers threw themselves into the jungle of housing that had mushroomed round the edge of Northampton. There they met with the drifting, searching youngsters and found acceptance in a whole new network of friends. Pubs, minibuses, staircases and squats were the venues of 'mid-week church'; Jesus Army boys sitting, sharing, singing; new friends passing round the spliffs (among themselves!).
Rob 'Rocket' went a step further. Young Rob had come to us 'a bit religious' but had found a whole new dimension in brotherly relationships at the Farm. His passion now was to meet ordinary people. Plain clothed, at first without badge, cross or 'religion', Rob spent his spare time in town amongst a new gang of friends, often returning home in the small hours.
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Rob was a good guy to be with (plus he had a car) and got plenty of invites to parties, clubs and homes. His new mates soon found he was a Christian, and Jesus Army to boot. That, if anything, made him more popular. It was cool to have a Jesus Army guy as a friend. By the time Rob invited them to his own 'party' they were quite open to the idea. Up to twenty would trail back to the Farm for supper after 'Sunday Evening at Spinney'.
One scene sprang out of the Irish Centre in Northampton.
There Rob, Nathan and crew met some lads who were into a deafening sound-barrage called 'thrash metal'. The musicians began to find God and three were baptised. On Sunday nights at Spinney the audience were treated to their contributions set to Christian lyrics. Noel called them the 'J Boys', an improvement on their former (unprintable) name.
One night Rob's mates got him to light a candle to remember a friend who'd died. As they prayed Rob sensed the presence of the Holy Spirit. Now these weren't born-again evangelicals. But something was happening. God was there.
Increasingly these 'modern believers' were reaching out to God. New age shops, with all their colour, fragrance and mystique, were catering to a trend. But the real search was deeper than any fad or philosophy. We were meeting people who really wanted to know, who opened their hearts and who prayed.
God was responding too.
There was a move of the kingdom out there among the people.
THE JESUS EXPLOSION
The fervour that knows no bounds.
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So ran the first Independent Magazine of 1996.134 The front cover showed a light bulb. Glowing at its centre was a red cross. With a new millennium almost upon us, biblical Christianity was now being hailed by the media as a 'global revolutionary tide'. Its explosive power was the cross.
We often wore red crosses and gave them away at meetings. These bright, visual images symbolised a faith that had lain dormant in Britain but was rising again. A significant culture shift was underway with a deep desire for moral change. Polls indicated that large numbers believed in God and the Jesus of the gospels who was poor, selfless and spoke their language. It was church they couldn't cope with.
A major need was to break down the barriers with the people, to ditch religious language and to talk sense with the man in the street. We realised that effective outreach in these days wasn't blitzing the marketplace or standing on a soap box. It was being friendly and sensitive to where people were at.
This was a challenge to many of us who'd lived in a Christian sub-culture for so long. As Mike 'Rockfast' warned in his yearly report: 'For some of us old-stagers this will mean coming out from behind our walls of community tradition and Zion-speak assumptions and engaging in real heart contact with the rest of the human race!'
God told us to change our attitude towards our home town.
The idea that Northampton was 'hard' stemmed from own pride. We now began to see the Northampton folk as our friends. We belonged to them and they to us. They were our people.
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Noel was much impressed with a South American, Ed Silvoso, and his passion for city people. Ed Silvoso believed that 'If you want to reach your city for Christ, you must catch God's heartbeat. Listen carefully and you will hear two sounds: none... all. None to perish. All to come to repentance.'135
His book, That None Should Perish, described a strategy of 'prayer evangelism' that had impacted whole cities in Argentina. 'Prayer evangelism' was systematic spiritual warfare which engaged the enemy in aggressive prayer whilst mobilising cell groups to penetrate into the neighbourhood.
In comparison, our own activity was fairly laid back and unorganised. Wednesday night cell groups were flexible. This had its plus points, but there was wasted effort and laziness.
Maybe these cell groups needed motivation and management.
Mobilising our 'troops' into Northampton would also challenge any complacency in the central church.
We were talking war here. It was useless trying to capture enemy territory if our own ground was vulnerable and insecure. As Ed Silvoso pointed out, Hezekiah first cleansed the temple before he was able to convert the city. Our community households needed cleansing and reviving.
The spirit of radical pioneering had been our genius over the years. This had to be recaptured. If residential community was to be a minority portion in the church, it must be the white hot centre, unadulterated and undiluted. Retaking the central ground was first priority.
We took a special pledge of sacrifice, inspired by the example of a dynamic Christian biker club. This was ours:
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We are the forgiven, the unstoppable. We are commissioned adventurers, self-deniers, cross-bearers. We pledge ourselves to the Kingdom cause. We have crossed the line. We will not give up, let up or slow up. We are pioneers. We cannot be bribed, compromised or side-tracked. We will not bargain with doublemindedness, but be pure. We are authorised to conquer Satan, move mountains, release captives. We will be compassionate.
We will take healing to the lost. We will fulfil our destiny.
Stern stuff — the Pioneers Pledge. With this in mind, we commissioned our 32 local households to fulfil the vision of 'Pray Northampton'. The town map was marked off into six districts, sub-divided into sections of about 2,000 people. With a population of 200,000, the 80 or so cell groups would just be able to cover each neighbourhood.
Preparation then began in earnest. In some sections we had homes of friends and members. The beauty of non-residents was their position among the people. But with or without a home, each cell took one little neighbourhood to heart, and owned it. This was their parish. Many prayer-walked their area, feeling the atmosphere, sensing the needs and praying accordingly. It was time to listen and be led by the Spirit.
Even with this first step some felt a change: We walked around seven times praying for the breaking down of strongholds. With each round we understood more of the needs, found increasing love for the people and longed to meet them. We felt God moving supernaturally for them and dealing with our own fears and negativities too.136
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The next move was to post 'friendship cards' introducing us as their friends and offering help and prayer (plus a video and a New Testament). Many people had deeply felt needs and were much more open to prayer than we had imagined, as one sister found when she followed up with doorknocking: A junkie woman invited us in and poured her heart out. Another lady burst into tears on the doorstep. God is widening our hearts and it's painful yet beautiful as these ones become dear to us.
When we got home we just wept.137
The vision was to build up six distinct congregations in the town, one for each of the Pray Northampton districts. We began this transition slowly. On just one Sunday a month the large Northampton congregation divided up into six 'neighbourhood' gatherings of around 100 people.
At first the Sunday morning meetings held in various halls and community centres were not well attended by new friends.
Young people, after a long Saturday night in pubs and clubs, were hardly geared up to morning meetings however informal we might make them. Sunday mornings didn't register with a comatose youth culture!
However I thought the smaller groups were an excellent challenge for those of us in the central church who'd grown used to a platform-directed programme on Sunday morning.
Neighbourhood meetings provided another fresh experience of being church.
The evening celebrations were held as usual in the Spinney
Hill school theatre in Northampton. The atmospheric meetings were becoming very popular. New friends (now wide
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awake) that our cell groups brought along with them were attracted by the music, the visuals and the creative exuberance.
Many found the life of the Spirit at these events. This was church and it was exciting! I was reminded of the early days at Bugbrooke chapel, when the Northampton hippies, who were nowhere to be seen before lunch, all turned up for the vibrant (and sometimes dramatic) evening meetings.
Now, apart from Sunday evenings, it was the team spirit of mid-week cell groups, meeting in homes and evenings spent in community houses that gave new friends their bread and butter experience of church. That spoke of the future.
Nathan and Rob noted the friendly buzz at a popular nightclub. Amidst the lights, mobiles and music, people shared, flowed, and danced freely with hands raised as if in worship.
Seeing their tremendous potential for God, Rob and Nathan just wished they could bring them to Jesus, set up a pool on the dance-floor and baptise them there and then!
These brothers spotlighted the need to get in amongst people — not with dogma or a slick answer — but with sensitivity. We too were searchers, as one song made plain: I'm still seaching, Lord, on a journey, Learning, yearning — and yes, I do believe in You.
We hadn't arrived, had we? Christians were so keen for people to come to their party. Maybe God was saying, 'I'm out there amongst the people. Come and join Me.'
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Steve 'Capable' and his London team were putting this into practice at 'Heaven', a famous West-End club. The manager liked the 'footwashers', as he called them, and often led them out of the queue and escorted them in like kings. Once on the dance-floor the Jesus team generated a lot of energy, loving people, handing out red crosses or grapes and praising God 'in the midst of Babylon'.
One night Tony, a Jamaican from Battlecentre, was dancing up front when there was a sudden hush. Tony took the moment. 'Who's in the house?' he shouted.
'God!' they all cheered. 'God is in the house!'
The DJ smiled.
That Spring the BBC showed a documentary about the Jesus Army. Brothers in Arms focused mainly on the Farm and their evangelistic exploits with the homeless in London. Despite our initial misgivings, it gave a pretty fair, though selective, portrait of our church and its work. Some came to join us in community as a result of seeing the film. Many others expressed their appreciation of what we were doing.
Positive media coverage was helpful but we found God reaching many people through more supernatural means.
Sonja worked as a medical officer in London. She told us how she was attending a patient after an operation when he had a sudden heart attack. As the nurses rushed out for the resuscitation trolley Sonja felt the Spirit's nudge to look at his arm. He wore an African wristband. She removed it and prayed against a spirit of witchcraft. Immediately the blood pressure normalised and he recovered. Later the man told
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Sonja he was out of his body when she prayed, but the evil power was broken and he came back. Sonja led him to Jesus.
Dreams and visions played a part in the Spirit's activity amongst us. This account of a supernatural 'link-up' was reported in Jesus Life: While praying, Aase saw a deer coming down to a stream to drink. The setting was a Bavarian forest. The Spirit interpreted the picture in this way: 'A man is coming from Germany who is thirsty for more of God. He wants to speak to someone who speaks fluent German.' Aase passed the wisdom on to Trevor, one of our German-speaking leaders. A few weeks later in Nuremburg, Bavaria, Mathias had a dream. 'I was somewhere in England talking with a man in his 40s who spoke fluent German. He really understood my heart.' Mathias felt that the man belonged to Pioneer Ministries or the Jesus Army. When he awoke, the Spirit said, 'This man is Trevor. He will strengthen your faith.' Mathias mentioned the dream to a friend just back from the UK; she'd already met Trevor from the Jesus Army.
Mathias wrote a letter and they met up in the UK, both awed that God had arranged the meeting.138
Another remarkable event was the 'miracle oil'. One evening, as a few London sisters worshipped together in their covenant band, a mysterious oil began to appear on their hands. One sister didn't receive this, so the rest prayed with her. Soon oil began to appear all over her hands and forehead. They then layed hands on someone who was on her back with chronic neck pain. Her face first turned a healthy pink, then she got up and danced around.
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One woman, partly deaf through an infection, was healed after she felt oil dripping into her ear. The healing was impressive but they found the most powerful effect of the 'miracle oil' was new breakthroughs with the locals.
'Pray Northampton' was now well underway, its progress monitored by a team who turned out bulletins of inspiration, stories and statistics. As the number of friends slowly increased we considered new ways of nurturing them.
The Alpha Course that had originated from Holy Trinity
Brompton was being well received in Britain. Alpha was a mid-week introduction to the Christian faith for those interested but not ready for 'church'. It centred round a meal, an informal talk and discussion round the table.
We took our cue from Alpha and held a New Friends Course for our own 'rough and readies' in a modern sports centre.
We used a tailor-made New Friends booklet we'd written in addition to Why Jesus?139 from Alpha and a colourful booklet, The Church-Relic of a Bygone Age?140
The question mark was a symbol of the times. But people were now finding answers in the church. As they were touched by God, relatives and friends of friends were drawn in. As the network widened, so the gap between church and people narrowed. We began to see the reality of the multitudes.
The multitudes in New Testament days were the huge numbers who were attracted to Jesus, if not yet disciples. The curious, like Zaccheus who shinned up a tree to get a closer look, often got more than they bargained for! We wanted to belong to these 'multitudes' and felt that Jesus ought to be the national folk hero. At one Festival the band blew a horn
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and launched into the theme tune of 'Robin Hood', with new lyrics: Jesus Army, Jesus Army, moving through the land.
During the song a troop of brothers marched through the tent in their rainbow jackets and red sweatshirts. My mind conjured up images of Robin as a type of Christ and Sherwood Forest as Christian community (Style 3). I guess we were the merry men! I smiled. We weren't very adept at robbing the rich, but the poor seemed to like us anyway!
The red sweatshirts were significant. Noel launched 'Jesus
Army Reds' as a new dynamic for our church, but by the end of the year a 'Jesus Red' described any red-hot, red-alerted, blood-and-fire Christian. This red thrust put some guts into being out and out, dare-devils for God. A new dance song 'We're wild and we're Christians!' captured the exuberance of this 'total consecration' and enthusiasts wore something red as a declaration of intent.
As some gripped hold of this vision we began to see definite Jesus Red teams taking shape. Rob, Nathan and Hannah, all Farm members, were but three examples of people who naturally gathered friends around them. These warm, charismatic youngsters were getting quite a following, especially amongst the clubbers of Northampton.
'I'm a leader, I'm a leader of Generation J!' was a techno song, belted out mercilessly at Spinney, which praised this type of leadership dynamic. These informal friendship circles were magnetic. People wanted to be part of the team. In the process they got to know Jesus, the motivator.
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Young leaders began to baptise their converts from the club scene, sometimes at the break of dawn in a river. Friends from the club and a few cows looked on in wonder.
The inspiration of the early Celtic Church was now coming through and encouraged the wild spirit of the Jesus Reds. At the outset of Christianity in Britain there was a powerful movement of God amongst the Celts. This simple, charismatic brotherhood, led by the Holy Spirit (whom they called the 'Wild
Goose') gained a vast influence over the people — so much so that their searching, pagan culture was turned towards God.
These believers were intuitive creation-lovers who devoted themselves to a life of hard work and prayer. Marrieds and celibates often joined together in communal settlements in wild places like Iona and Lindisfarne. And from these spiritual power-houses they ventured out amongst the people, identifying with them and leading them to Jesus.
Now, many centuries later, God was reminding his people of these lovable Celts. Roger Ellis was very enthusiastic about them when we interviewed him: When I read and prayed about the Celtic Christians, the impact of God speaking to me was stronger than anything I'd known — stronger even than Toronto'. I believe God is saying something prophetically through them. They are a symbol communicating something to us with regards to mission, community, creation and creativity. 141
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When Channel 4 was doing a series on alternative youth services, one of the team, who was not a Christian, told Roger, 'We've been to 70 of these and the most interesting message is this one on the Christian Celts. This is the first thing we've heard that really engages and gives a Christian alternative as relevant culturally as the New Age movement.'
Primitive, spiritual, colourful; something in these days was coming through about pre-institutional Christianity. This was as much for the hungry believer as for 'pagan' seekers. At one level the appeal was to the mystical, the symbolic. A postmodern culture was responding to images, music and drama.
They were looking for humble bards not preachers. At another level they were seeking an alternative.
The example of the Celtic Christians helped to clarify the future role of our community houses. The key to Celtic evangelism was the network of communities which were both mission centres and spiritual oases. The numbers who embraced their rigorous lifestyle were small in comparison with the multitudes caught up in the wider movement. But the communities stood like priests, blessing and serving people.
The Celtic spirit resonated with so much we held dear. It crystallised our whole apostolic call; combining radical discipleship with a passionate sense of mission. Like them we were to move with sensitivity amongst the people, showing Jesus as the answer to their search. Maybe we too, together with other Christian streams, would see the 'post-modern' culture of our day powerfully influenced by the gospel.
In the late sixties God moved in a remarkable way upon the churches of this land. We were one of many little groups at
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that time who sprang to life through the Holy Spirit. God took hold of us and opened our eyes. He showed us a people who had been scattered coming together to live for Jesus and his kingdom. And we said goodbye to lesser things.
We have seen that vision fulfilled. Now, it seems, we stand at the threshold of something bigger. God's movement is among the people and it is spreading daily. We want to be in the thick of it, where Jesus is.
But that will depend, as ever, on the fire in our hearts.
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Roger Forster interviews
Noel Stanton
We decided to give the last words in this book to Roger Forster, the leader of Ichthus Christian Fellowship and Vice-President of TEAR Fund. Roger, who has known us for many years, agreed to interview Noel and to write an Afterword. In the interview Roger included questions from his various contacts.
Roger: Noel, why do you think the Fellowship has travelled such a distinctive road?
Noel: The important factor has been our obedience to the prophetic directional word. We've received the Spirit's word as a step-by-step process causing the church to be built. We haven't 'flirted' with the word by receiving some 'new' direction and then giving it up and going on to something else.
We've obeyed the word and allowed it to become creative
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amongst us. That's taken us into a radical kingdom of God lifestyle as barriers of class and race have come down. It's included community, discipleship, covenant and all the other things that have made us controversial!
Roger: Do you think you could have avoided some of the suspicion you encountered in Christian circles?
Noel: Yes, we could have been more open and trusting of other Christians. We felt unjustly persecuted, and felt that accepting isolation was really the only answer. I think we were wrong in the way it got hold of us.
On the other hand, we have been faced with somewhat hysterical opposition, especially from 'anti-cult' groups. Sadly, many Christians seemed unable to differentiate between groups opposing heretical movements such as the Jehovah's
Witnesses or the Mormons for reasons of basic truth, and those 'anti-cult' groups opposing on sociological grounds, who have a problem with any church moving in strong kingdomof-God covenant commitment and zeal.
Now that we have put away the defensiveness that characterised us for a number of years in the heat of the battle we are flowing much more freely with Christian leadership in the nation.
Roger: You've received a good deal of personal criticism in the past. What effect has that had on you?
Noel: At first I found it very difficult, very unjust and very painful. However I had to come to terms with the fact that any ongoing work of God will receive the persecutions and false accusations of which Jesus spoke. In that light I've learned to accept it as a commendation and a blessing and
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have come to a point where I'm just about able to pray for my accusers! Personal criticism has drawn me closer to God, helped me get rid of prides and caused me to need the brethren.
All of us in prophetic leadership must expect strong criticism. Some of it will be worth listening to. Some of it will spring out of jealousy. Much of it will come from those carrying particular doctrinal standpoints. In my case, much of it has been originated by Christians. I find that sad. All in all, of course, one must see it as belonging to the realm of spiritual warfare.
Roger: You've put a lot of effort into bridge-building in recent years, Noel. Has it achieved all you hoped it would?
Noel: Generally yes, though it appears some still find us difficult! Like many others we responded to God's call to affirm our brethren and to stand together. It hasn't been a matter of sacrificing God-given distinctives, but of dismantling the barriers of mistrust and suspicion.
Roger: How do you see your links with other evangelicals and charismatics developing?
Noel: We realise that if we are going to make maximum impact with the gospel then we all have to learn to recognise other churches and networks and not to compete; to give them space, refuse to duplicate and so on. The world has to see that we do love and trust each other. I'm happy about bringing into being more leadership links in those ways.
But distinctives need to be safeguarded. For example, there's a tendency for people to support a gospel that's far from full, with no proclamation of water baptism, let alone of Holy Spirit baptism, discipleship or the use of spiritual gifts.
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We must not compromise! We've all got to bridge the barriers, but also allow one another to develop our own distinctives under the calling of God. We mustn't feel threatened by one another.
Roger: Why does your leadership appear reluctant to establish local links rather than just nationally?
Noel: Well I don't think we are reluctant! Sometimes it's other local leaders who are the reluctant ones! Of course we are now very widely spread from the south coast up to Liverpool and even Glasgow. That all means we've become a national movement with a need for relationships with national leaders.
Having said that, we encourage our local leaders, especially in areas which are new to us, to make contact with other leaders. There may be liaison over pastoral matters, church planting, and events like March for Jesus.
Roger: How can we help you overcome the prejudices which some people hold against you in some of the cities where you are working?
Noel: First to support our integrity and faith! We're very keen for Christian leaders to visit us, ask questions, see things and make whatever enquiries they want. It helps greatly, Roger, if national leaders speak well of us. I'm always willing to meet leaders if that would help.
Secondly, we need to be forgiven for situations which have arisen over the years which we've not handled too well. It's the way of pioneers to hold to the vision and press into it and not deal too well with the 'spin-offs'. We've made many mistakes in the course of our journey.
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Then we all need to be very careful of hearsay and gossip.
People who have specific criticisms should be encouraged to speak direct to us. People should also feel free to join us on the streets, or to attend our events so that they will know what we're about!
Roger: I notice, Noel, that you sense there are things where you do need the forgiveness of your brothers.
Noel: There are bound to be cases where hurts have resulted from our handling of situations and we are sorry about that. We have moved quite fast and not everyone has been able to keep up with us! So, yes, where we haven't been sensitive to others, we ask forgiveness.
But we are determined to respond to God's word to build.
In the earlier days I was involved in denominational matters and God said there should be a full concentration on building the church. That has meant radical commitment on our part.
Working it through has at times been somewhat traumatic but it has led on into fruitfulness.
Roger: Turning now to some of the questions that people have asked about the Jesus Fellowship, how do you prevent over-dependency on the leadership?
Noel: We see it as important that people develop their own individual identity, ministries and gifts. We emphasise personal devotions, Bible reading and so on. A personal walk with God is vital. Speaking generally, while we do believe in shepherding, I don't think we produce an over-dependence on the leadership. People soon realise that all leadership is fallible! But we do believe in discipleship. Our aim is to produce strong characters — strong men and women of God.
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Roger: Some people have criticised 'authoritarian structures' that folk picked up off the street have been subjected to. Do you think there is a value in having a strong authority to begin with?
Noel: We are, of course, a church and not just a set of community houses. We have a wide spectrum of commitment. The majority of our people nowadays are what you might call ordinary church members living in their own places. But it's the more accountable lifestyle of community that gets criticised. In community houses we must have holiness, standards, discipline. Most people coming off the streets come to appreciate the need for that. A right authority gives security.
Some, of course, can't cope with the disciplines and move elsewhere.
Roger: What about suggestions that the Jesus Army takes advantage of the weak and vulnerable members of society?
Noel: Those suggestions are untrue. Obviously we are keen to help the poor and needy — that's biblical, after all. Many are helped on their way in life, often breaking with various addictions and gaining confidence while they are with us. Society benefits from this kind of help. A number have real conversion experiences but relatively few will actually join us. If anything, Roger, we are the ones that lose out — certainly financially and in terms of stress! But that's part of our ministry.
Roger: And the charge of recruiting people?
Noel: I think Jesus could have been open to that accusation! We think the Christian faith is good for people. We gladly say 'Come and join us!' But we wouldn't pressurise a person into commitment. If people who've found Jesus want to be
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fully involved, they will normally enquire into everything. We encourage them to be sure of what we are; our faith and lifestyle, our various styles of membership and all that sort of thing, so that they can make an intelligent decision. And we have particular safeguards for those under twenty-one who want to move into community. There's no question of just grabbing people and pulling them into what we are, without them fully understanding what is involved!
Roger: How do you answer the accusations that in community there is a potential for breaking up families and separating those who have joined from families who are outside?
Noel: We've no desire to break up families! Often it works the other way round, and families are reconciled, especially young people with parents. Our members generally maintain good loving contact with their families and visit them regularly, but, as Jesus taught, the gospel does bring tensions. He made it clear that there would be 'division' in natural families, some choosing for him, and some against him.
As for families in our community houses, there is little evidence of serious family break-up. Of course some teenagers leave when they start work, but they keep in touch.
Roger. Are people encouraged to make friendships outside the Fellowship?
Noel: Very much so. A lot of new friends are made through evangelism and work. Friendships with other Christians are often retained and new ones may develop. And maintaining contact with non-Christians may lead to their finding Jesus too. However, it would be difficult if old friends were going to draw someone back into his old ways and habits, and we would caution against that kind of bad influence. We would also cau-
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tion against the 'jungle' of Christianity where people have no definite commitment to a church.
Roger: What happens when committed members 'break covenant'? Are there really no bad vibes?
Noel: Of course people are always free to leave us and many who do so remain on good terms. We have many in our congregations who truly belong to us but have not made covenant. Those that do, accept a covenant of membership with pledges concerning faith and lifestyle. Covenant does bring a spiritual obligation. But we never say, Roger, as we've been accused of saying, that covenant members who leave us are damned. We do warn them of the dangers of backsliding. But those who leave us are loved and prayed for.
Roger: Some people think that once you get into a community house it's very hard to get out again and that there's some kind of sinister hold over people.
Noel: That's rather silly! Up to two years is a trial period in which people can assess their call to community. There's no problem in their withdrawing during that stage. The trustees will not accept capital or goods until after at least a year has passed and then they have the authority to return any wealth that's been handed in, or to make payments in certain circumstances.
If established people want to leave community there will naturally be pastoral activity to understand the problem. In many cases a move to non-community membership proves helpful. Others do leave us altogether and, of course, that's painful.
Roger: Now I've a few questions about money, and it always raises people's hackles once we start to touch on the
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alternative god of mammon! Who makes the decisions about the use of money?
Noel: As far as our businesses are concerned, the directors or partners. As far as church and community funds are concerned, there are trustees. These are accountable to the members and give reports at the annual general meeting.
Roger: Presumably you're on the executives that make those decisions?
Noel: I'm on a number of the executives, but not all.
Roger: Obviously people are always concerned about the power that money brings.
Noel: We fully understand the danger of money power. We've seen how Jesus said, 'Sell your possessions.' We've sought to move away from the power of personal possessions. Like all our elders and full community members, I have no personal possessions or wealth.
Roger: How do the funds get used?
Noel: We accept that all the funds of the church and community belong to the Lord, and we seek to use them with wisdom in the Spirit within proper, constitutional, legal and accounting structures. We don't want to be rich, just to be able to share the gospel and build the church, including community. We do not ask the general public for funds and rarely take collections in our meetings. We spend a fair amount of money on our evangelistic campaigns and literature. We don't use money to wield wrong 'influence' over people and society, but we do want to spread the gospel and engage in social action as God directs.
Roger: Do you use your money to support any missionary or aid organisations which don't actually belong to you?
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Noel: We have a charity budget and support financially a few evangelical organisations. We still find the main call of God on available funds is for direct charity or direct help. We give 'relief of need' gifts to members and non-members in cash or kind. There's also a lot of board and lodging that for one reason or another we never get paid. On top of that, paying off the debts of people joining us amounts to many thousands of pounds a year. We also have a bursary fund which pays the costs of several overseas members who are staying with us. Altogether our outlay must be approaching £100,000 a year.
Roger: Have you given to third world charities or third world relief over recent years?
Noel: Not directly. We are involved with a number of churches in Africa and elsewhere in the third world, but we feel God's main call to the Jesus Army is to reach the poor and marginalised of Britain.
Roger: How has the Fellowship developed over recent years?
Noel: We now feel we're an accepted part of the Christian scene and can concentrate on our particular mission. God has been refining our community houses. The call to sacrificial living has been re-emphasised and we're seeing a new generation keen to take us further.
Most of our recent numerical increase has been outside community. Learning to flow with people in their pain and searching has been the main emphasis. We've been tapping into the modern youth culture. That's meant a culture shock for some of us, but has borne remarkable fruit.
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People are more open now, Roger, than we've ever seen them. There's a whole movement of people seeking God. We want to flow in with this, to be their friends — like Jesus.
Roger: So, you're forward-looking?
Noel: Yes. Definitely!
Roger: What steps are you taking to ensure the continuation of the vision when you are no longer here?
Noel: Our governing body these days is a Senior Leadership of around seventeen men of whom I'm the eldest. Most of them are in their forties, so I don't think there's much difficulty in the vision continuing. We've grown together, lived together and worked out many things together over many years and the vision is well established in our hearts. At the same time, we are continually training new leaders. We have over 200 men in pastoral leadership and as many again in some stage of leadership training.
Of course in the end one realises that God has got it all in hand anyway. I'm not a General Booth! I've not written down my successor's name. It will all be dealt with in the Spirit.
Roger: What in particular do you think God is now saying to the wider church through the Jesus Fellowship?
Noel: I would suggest that God is pointing to the need for a church that is welcoming to today's 'modern believers' and seekers that includes people of all sorts of levels of commitment. It must have a clear identifiable core of truly regenerated disciples of Christ Jesus, demonstrating the kingdom of God in a 'new creation' culture. We've found that Christian community, in spite of its pressures and problems, is a foundation for this.
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I would also hope that we might show the way of the cross, of sharing Christ's sufferings.
I think God may challenge other churches through our Jesus Army work amongst the neediest in society, especially those trapped in various forms of evil. We're called to storm the strongholds of Satan and release the captives. This means receiving those who are unstable and sticking with them as they find healing, security and strength.
Roger: Finally, Noel, if you had the choice, would you do it all again?
Noel: Yes and gladly! But hopefully much better! There are still unfulfilled visions and dreams that we're working on. Oh for more holy, radical, Spirit-filled men and women ready to take up the torch!
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Afterword by Roger Forster
'Tax collectors can love tax collectors, sinners can love sinners' says Jesus, and adds in Luke 6:32-34 'what grace (charis) is that?' The test of grace and of true discipleship is, Jesus goes on to explain, to love those who are different from us.
Sadly, many who would claim Christ's name as theirs have abandoned the place of grace to criticise those who are different from themselves. The Jesus Fellowship has often been the victim of such brotherly intolerance and gracelessness.
This volume shows, and their leader has acknowledged, that they have made mistakes. They have deserved censure and also at times may have returned it. Which movement or denomination escapes this charge? Christian history is an appalling story of hatred, persecution and intolerance. Conquistadors, inquisitions, burning of dissidents, drowning preachers, vilifications in the twentieth-century press, litter the his-
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tory of the people who are called to love God, their neighbours, and their enemies as a mark of their loyalty to Christ.
May God forgive us all.
Our God is a triune God, a unity in diversity, a God existing in varieties, joining our different and various expressions of obedience, which we give to our triune God, and enabling us to respect each other's contribution to the oneness Christ prayed for and won by his crucifixion.
I have known Noel Stanton for over forty years. He has grown more like his master over this time. I hope I have too.
He has tried hard to build and rebuild lost relationships over the more recent years, abandoning the movement's earlier isolation. The Jesus Fellowship, which salvages many damaged people from broken society, has matured. Mistakes have been admitted, forgiveness asked for: what a grand opportunity to embrace the radical discipleship contribution they have made to the church, and to be enriched by them.
True Trinitarian believers should not be marginalised. Without fellowship, maturity is impossible. Reconciliation is at last on the agenda, not only in the context of this book and its history, but throughout the body of Christ. Truly this is a move of God's Holy Spirit. Accepting the oneness of the body is essential if the world is to be evangelised and Christ's mission completed. For Christ's sake let us be radical enough to love one another! May the Jesus Fellowship story be an incentive to this end-time obedience.
Roger Forster
Leader of lchthus Christian Fellowship,
London, UK
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Keep up to date
If you would like to keep abreast of the Jesus Fellowship story, write for our free Jesus Life magazine. We'll be glad to offer any other help or information we can.
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Phone: (01327) 344511
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Also available is a variety of Christian resources:
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Live worship tapes and CDs
Worship cassettes of new and old songs convey the anointed atmosphere of the Celebrate Jesus events and other gatherings where they were recorded. The tapes feature Jesus Fellowship songs, as well as other current material and rediscovered hymns.
Videos and DVDs
Jesus Fellowship videos show the Jesus Army in action and cover the worship, ministry and other highlights of various powerful meetings.
Books and Booklets
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Other Resources
Tee-shirts, sweatshirts, crosses, stickers and badges form part of the Jesus Army's campaign to let the name of Jesus be heard on the streets.
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Notes
1 Such Is Our Story: A Brief History of Bugbrooke Baptist Church 1805-1955, Payne, E and Perkin, James (Carey Kingsgate Press, 1955).
2 ibid
3 In The Day Of Thy Power Wallis, Arthur (CLC, 1956).
4 Evangelism Today August 1974.
5 The Cross and the Switchblade Wilkerson, Dave (Spire Books, 1964).
6 Evangelism Today August 1974.
7 ibid
8 Buzz April 1986 'Bugbrooke — Cultic or Christlike?'
9 Face Up With A Miracle Basham, Don (Voice Christian Publications, 1967).
10 Northampton Chronicle and Echo June 19 1972.
11 ibid
12 ibid
13 The Normal Christian Life Nee, Watchman (Victory Press, 1961).
14 Jesus Power Win, Sherwood (Coverdale House, 1972).
15 Run Baby Run Cruz, Nicky with Sherrill, John (Logos, 1968).
16 Letter from a communist student to his girlfriend.
17 Pastor J Sands.
18 The Cost Of Discipleship Bonhoeffer, Dietrich (SCM, 1959).
19 Love Not The World Nee, Watchman (Victory Press, 1968).
20 The Set of the Sail Tozer A W (Christian Publications [CP], 1986).
21 A New Way of Living Harper, Michael (Hodder and Stoughton, 1973).
22 ibid
23 ibid
24 ibid
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25 The Daily Mail 16 Sept 1973.
26 New Society 20 Sept 1973.
27 The Daily Telegraph 26 June 1974.
28 The Root of the Righteous Tozer, A W (CP, 1955).
29 Worship — The Missing Jewel Tozer, A W (CP).
30 That Incredible Christian Tozer, A W (CP, 1964).
31 Pray in the Spirit Wallis, Arthur (Victory Press, 1970).
32 Nine O'Clock in the Morning Bennet, Dennis (Logos Int, 1970).
33 Pat Bilbrough, Thankyou Music.
34 Dust of Death Guinness, Os (IVP, 1975).
35 ibid
36 ibid
37 ibid
38 Enough is Enough Taylor, John (SCM, 1975).
39 ibid
40 ibid
41 Disciple Ortiz, Juan-Carlos (Lakeland, 1976).
42 The Radical Christian Wallis, Arthur (Kingsway, 1981).
43 Disciple Ortiz, Juan-Carlos (Lakeland, 1976).
44 'Charismatic Crisis' article by Harper, Michael.
45 Restoration in the Church Virgo, Terry (Kingsway, 1985).
46 House Churches Will They Survive? Noble, John, Introduction by Forster, Roger (Kingsway, 1988).
47 Rain From Heaven Wallis, Arthur (Hodder and Stoughton, 1979).
48 Pilgrims of a Common Life Saxby, Trevor (Herald Press, 1987).
49 ibid
50 ibid
51 ibid (modern paraphrase).
52 The Life of David Brainerd (Baker Book House).
53 Against the Tide Kinnear, Angus (Kingsway, 1973).
54 The Radical Christian Wallis, Arthur (Kingsway, 1981).
55 Renewal magazine No 87, June/July 1980.
56 New Wine magazine, Baxter, Ern, Jan 1980.
57 New Wine Basham, Don, Feb 1980.
58 Oxford Journal March 14 1980.
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59 Baptist Times April 10 1980.
60 Baptist Times April 24 1980.
61 Pilgrims of a Common Life Saxby, Trevor (Herald Press, 1987).
62 Thy Kingdom Come Baxter, Ern (CGM Publications, 1977).
63 'The New Creation At Bugbrooke' Jebb, Stanley in Renewal Sept 1982.
64 Evangelism Today Oct 1980.
65 Buzz Aug 1980.
66 Buzz Oct 1980.
67 Buzz Aug 1980.
68 'Fair Official Information Document' Sept 5 1978.
69 ibid
70 News Of World April 12 1981.
71 Azusa St Bartleman, Frank (Logos Int., 1980).
72 You Are My God Watson, David (Hodder and Stoughton, 1983).
73 Restoration magazine March/April 1981.
74 Restoration magazine May/Jun 1982.
75 Jesus People Lifenews 1 1984.
76 Mercury and Herald 17 March 1984.
77 Restoring the Kingdom Walker, Andrew (Hodder and Stoughton, 1985).
78 Jesus People Lifenews 2 1984.
79 ibid
80 Holy Fire Urquhart, Colin (Hodder and Stoughton, 1985) also Faith For The Future (Hodder and Stoughton, 1982).
81 Buzz June 1985.
82 Buzz April 1986.
83 ibid
84 The Fight Of Your Life Calver, Clive and Copley, Derek (Kingsway, 1986).
85 Leaning Into The Wind Christian Life 1983 (Kingsway, 1985) foreword by Calver, Clive.
86 Church Adrift Matthew, David (Marshalls, 1985).
87 Sabbatical Report 1986 Ferris, Roger Swallownest Baptist Church.
88 Power Evangelism Wimber, John and Springer, Kevin (Hodder and Stoughton, 1985).
89 Jesus Army magazine No 1 Sept/Oct 1986.
90 Nottingham Trader May 28 1986.
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91 Sunday Mirror September 14 and 21 1986.
92 ibid
93 Jesus Army magazine No 1 Sep/Oct 1986.
94 C. T. Studd Grubb, Norman (Lutterworth Press).
95 Buzz April 1986.
96 Jesus Lifestyle No 8 2nd Quarter 1989.
97 ibid
98 John 18:6 Acts 9:4, 10:10, 11:5, 22:17 2 Corinthians 12:2 Revelation 1:17,4:2.
99 Jesus Lifestyle No 6 Autumn 1988.
100 See 2 Chronicles 5:14.
101 21st Century Christian July 1989.
102 For prophetic drama, see Acts 21:11 Ezekiel 4:1 Jeremiah 13:1, 19:1,27:2.
103 Paris, Twila Ariose Music 1988.
104 See Acts 10:9 ff.
105 Jesus Lifestyle 4th Quarter 1989, reprinted from Equipping The Saints Summer 1989.
106 Jesus Lifestyle 3rd Quarter 1990.
107 The Gravedigger File Guinness, Os (Hodder and Stoughton, 1983).
108 Daily Mirror 5 March 1991.
109 'Christian' England Brierley, Peter (Marc Europe, 1991).
110 Daily Mirror 5 March 1991
111 ibid
112 The Independent on Sunday 13 Jan 1991.
113 Daily Mirror 5 March 1991
114 ibid
115 Fire in our Hearts Cooper & Farrant (1st edition Kingsway Publications, 1991), Foreword.
116 'Christian' England Brierley, Peter (Marc Europe 1991).
117 Alpha Oct 1991.
118 Elle Nov 1991.
119 Spiritual Power and Church Growth Wagner, Peter (Hodder and Stoughton, 1987).
120 Jesus Lifestyle 3rd Quarter 1989.
121 DAWN 2000 Montgomery, Jim (Highland, 1989).
122 Jesus Lifestyle 2nd Quarter 1991.
123 The Radical Kingdom Wright, Nigel (Kingsway Publications, 1986).
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124 Renewal June 1992.
125 Jesus Lifestyle 1st Quarter 1992.
126 Jesus Revolution Streetpaper 3rd Quarter 1992
127 The Magician's Nephew Lewis, C.S. (The Bodley Head, 1955).
128 Jesus Revolution Streetpaper 4th Quarter 1993.
129 Jesus Life 3rd Quarter 1994.
130 Jesus Life 2nd Quarter 1994.
131 Signs of Revival Dixon, Patrick (Kingsway Publications, 1994).
132 Evangelism in the Early Church Green, Michael (Hodder and Stoughton, 1970).
133 Jesus Life 2nd Quarter 1996.
134 The Independent Magazine 6 Jan 1996.
135 That None Should Perish Silvoso, Ed (Regal Books, 1994).
136 Wind & Wine 3 Pray Northampton bulletin, March 1996.
137 Wind & Wine 9 Pray Northampton bulletin, Sept 1996.
138 Jesus Life 2nd Quarter 1996.
139 Why Jesus?' Gumbel, Nicky (Kingsway Publications, 1991).
140 The Church — Relic of a Bygone Age? Halloway, Andrew (CPO, 1995).
141 Jesus Life 1st Quarter 1997