Towards the end of his life Jesus warned his close disciples, “You will hear of wars and rumours of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places” [Matthew 24:6-7].

Since World War 1, which was hailed as the war to end all wars, there have been wars that have affected almost every nation in the world. A just war, or violence in the defence of justice, is often seen as the reason for entering into conflict, but history shows that a war that is started for apparently the right reasons can often end in a complex and bitter struggle.

“Whoever opts for revenge should dig two graves” Chinese proverb

The teaching and message of Jesus leave no room for retribution and revenge, no room for exploiting the weak. Rather, as His church, we point to a new way, not of being passive but of being forceful for the things of God. Jesus taught and demonstrated a Kingdom that is “forcefully advancing”, and of “forceful men laying hold of it”

Jesus had much to say about conflict, teaching that many dismiss as unrealistic, but it is as relevant today as when he first spoke the words.

“But I tell you who hear me: Love your enemies, do good to those who hate you,” [Luke 6:27]

“But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.” [Matthew 5:39]

We should do all in our power to defend the weak, those who cannot help themselves. But we have to face the fact when doing this that Jesus never advocated the use of physical violence to his disciples. Instead we are to disarm our enemy by showing love, “overcoming evil with good” [Romans 12:21]. This will call for God’s people to be creative in how they take a stand against those who would seek to oppress by force.

The focus of the follower of Christ is on His “now and not yet Kingdom”. As he was dying on the cross Jesus could have commanded 12 legions of angels [Matthew 26:53] not only to rescue Him (since he had done nothing worthy of such a death) but also to destroy all the Roman forces in the region. He did not, not only so that His death would serve as a ransom for many but also to show His followers how to truly live.

We worship The Prince of Peace [Isaiah 9:6], a name given to Jesus Christ over 600 years before he was born! God always had in mind a Kingdom where His son would rule with perfect justice & peace, “of the increase of his government and peace there will be no end” [Isaiah 9:7]. The Church has been entrusted with a Gospel of Peace [Ephesians 6:5]. We His church prophetically demonstrate the Kingdom of God, marked out by righteousness, peace & joy in the Holy Spirit, [Romans 15:17].

At this election time:

• Use your vote for candidates who will govern in peace with courage and truth.
• Be someone who demonstrates a Kingdom of Peace & Justice.
• Be prepared to take Jesus at His word, to overcome evil with good.

Stem cell research is a relatively recent and controversial scientific development. There has been much discussion and speculation in the media about the intended benefits of this research to cure a plethora of degenerative and traumatic injuries. Diabetes, Parkinson’s disease, heart disease and spinal damage – conditions where a cure is currently unavailable – have all been implicated as prospective recipients of the wonders that stem cell research may bring. But what are the facts? Is stem cell research likely to live up to its phenomenal hype, or will it dissipate unproductively like gene therapy in the 80’s and 90’s?

The answer, sadly, is not clear cut and not helped by the government’s apparent lack of investigation into this area. The Donaldson report1 is now very much out of date and a new review of the situation is vital if promises are to be kept and expectations met. These expectations are indeed great. Just imagine a cure for the debilitating and common diseases mentioned above. What is currently known is that research using adult stem cells, those from adult sources such as bone marrow, fat, teeth and placenta, has already produced some verifiable results with the same kinds of diseases2. The same cannot currently be said with embryonic stem cell research. Scientific advocates will answer that there has not yet been enough work and investigation done and that eventually it will be possible to harvest stem cells from cloned embryos. These cloned embryonic cells could then be implanted to replace damaged or worn-out body tissues where there is currently no hope or problems with host rejection.

This brings us to the controversial issue of embryonic stem cell research; the value that we ascribe to the embryo. Invariably an embryo is destroyed by the removal of the stem cells. How should we view this? Is an embryo purely tissue which we can dismantle for spare parts or does it have a worth and value as the beginnings of human life that preclude it from being wilfully destroyed?

Christians have generally advocated the latter, while the more liberal have argued that the potential benefits outweigh the ethical and moral issues. What do we say in respect to the status of the embryo? The Bible teaches that God knew David before he was born3 and John was filled with the Spirit before birth.4 It follows that life in-utero must have some value and therefore must be a continuum with life after birth. The question that follows is: where does this valuable life begin? In UK law the important date is 24 weeks post conception. However, this should not affect our decision, as this is simply the age at which a baby has a reasonable chance of survival if born. Does valuable life begin at 12 weeks when all the organs are developed and formed? Does it begin at implantation of the embryo at 1 week? Or does it begin at conception? These are difficult questions because the Bible does not deal with them explicitly. It is understandable that Christians have traditionally considered conception as the key moment and have therefore treated the embryo as valuable human life.

What has this to do with stem cell research? If we take this traditional Christian position, then we must object to the use of embryos as spare parts or instruments of medical research. Does this mean we disregard all stem cell research? No, it means that we object to embryonic stem cell research, but this has no relation to the use of stem cells from the adult source. We recognise the potential benefits of stem cells and welcome its research, but only from the adult, more ethically sound, source. Moreover, adult stem cells have shown real promise and the most tangible results to date. Maybe it would be wisest to encourage and fund research in this area, rather than to tackle, perhaps unnecessarily the issue of embryonic stem cell research.

References:

1. Department of Health (2002). Stem cell research: Medical progress with responsibility. Available here

2. Christian Medical and Dental Associations [online] (07/30/04). Stem cells: Over 2,000 CMA doctors petition Congress to invest in “affordable cures for our patients in the quickest time” . Available here

3. Psalm 139:13

4. Luke 1:15

As Christians, we believe in the inherent value of human life. The Bible tells us that all human beings are made in the image of God (Genesis 1:27). In Psalm 139, we have a wonderful picture of the value and miracle of life before birth:

‘For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful; I know that full well. My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.’

It is a staggering statistic that in England and Wales there are 181,600 abortions carried out annually and estimates suggest that 55 million abortions are performed each year around the world. The law currently allows termination of pregnancy for ‘social’ reasons up to 24 weeks of pregnancy and up to full term in the case of fetal abnormality.

Terminations of pregnancy for fetal abnormality make up around 1% of the total in Britain. In 2002, there were 1863 terminations due to fetal abnormality and 376 of these were for fetuses affected by Downs syndrome.

In today’s society, abortion is effectively available on demand and the majority are carried out under the following 2 clauses of the 1967 Abortion Act:

C the continuance of the pregnancy would involve risk, greater than if the pregnancy were terminated, of injury to the physical or mental health of the pregnant woman

D the continuance of the pregnancy would involve risk, greater than if the pregnancy were terminated, of injury to the physical or mental health of any existing child(ren) of the family of the pregnant woman

The recent advances in ultrasound scanning have given new insight into life before birth and have raised discussion about lowering the limit for social terminations from its current limit of 24 weeks.

This would not however have any impact on the law regarding termination for fetal abnormality. The recent case of a pregnancy which was terminated at 28 weeks, due to the baby being affected by cleft palate (a treatable condition) has highlighted possible dangers in this late termination law, however it is certainly a complex area and by no means ‘black and white’.

The sad fact is that many women suffer significant emotional trauma after having an abortion, and some are left with anxiety, grief, and a sense of loss. When a woman is faced with an unplanned or unwanted pregnancy, she may feel lonely and frightened. She is faced with perhaps the most difficult decision of her life. As Christians, we must be as Jesus would be. Our task is to listen and understand, to show empathy and compassion and not to judge or condemn. We can be those who provide love and support, and those who seek to provide assistance in finding alternatives to abortion.

Adoption is one of these alternatives, however it is certainly not without its difficulties. Any woman choosing to give her baby up for adoption has to go through a long, unwanted pregnancy, labour, delivery and of course the emotional recovery afterwards. She will therefore be in need of a great deal of support. It is not enough for us as Christians to offer this alternative to abortion but then to abandon the woman to get on with it on her own. Another factor to be considered is the complex emotional difficulties an adopted child may encounter later in life.

The number of legal adoptions in the UK reached a peak of 24,800 per year in 1968 – the year that the abortion act became effective. Since then, the number of adoptions has been falling steadily. In England and Wales in 2003 there were 5,354 children adopted through the courts. The fact that abortion has become more common and is now socially acceptable has in part led to this fall in the number of babies available for adoption. This trend also has implications for the increasing numbers of couples who have difficulty having a baby of their own, making it progressively more difficult for them to adopt a child.

These are all complex issues and as Christians, we are called to bring love and compassion as well as the truth, so that people in a seemingly dark and hopeless situation might find hope.

“Not…..like the rest of men, who have no hope” (1 Thessalonians 4 v 13)

1. Definitions: Derived from the Greek meaning “good-death”, contemporary euphemisms include “mercy killing”, “assisted dying” and “assisted suicide”. It has been further defined as “the intentional killing by act or omission of a person whose life is felt not to be worth living” usually by a doctor responsible for the persons care. Distinctions are made between withholding medical treatment, withdrawing medical treatment, withholding or withdrawing food and water (artificially administered by tubes and drips or not) and actively administering something to kill the patient (usually a drug to stop the heart or breathing with anesthetics). It is not considered euthanasia to withhold or withdraw futile medical treatment (that’s to say when it wouldn’t work and therefore be pointless and possibly cruel). Additional distinction is made between voluntary and non-voluntary euthanasia; the latter where it is not the patient’s own choice.

2. Related issues: “Not For Resuscitation” – this is an appropriate decision when it would be futile, pointless, undignified and cruel as for other medical treatments (this is the case more often than not as it is a highly unsuccessful treatment for most patients). “Advanced directives/living will” – a legal document expressing a persons intentions not to receive certain treatments under certain conditions in anticipation of a time when they would lack the ability to make or express that choice (common in the USA and increasing in the UK). “Double Effect” – when drugs used to control symptoms such as pain and breathlessness hasten a persons death, this is not considered euthanasia where the intent is to control the symptoms and not to hasten the death. “Overtreatment” – the administration of futile, pointless, undignified and cruel medical treatment – the flip side of euthanasia and an issue swamped in the current euthanasia debate. “Palliative care” – a positive approach to actively address the physical, psychological and spiritual suffering of a dying person.

3. Voluntary death: Jesus “obedience to death” (Philippians 2 v 8) was the very instrument of his victory over it! He made it plain that “I lay down my life – only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again” (John 10 v 18). Nonetheless this was not suicide, he was crucified by the joint actions of the Jewish religious leaders, Jewish people and Pontius Pilate (Acts 2 v 23). For the joy set before him he endured the cross (Hebrews 12 v 2). Daniel and his friends faced death rather than apostasy and were delivered. Many of the other prophets however, including John the Baptist and many early Christians “did not love their lives so much as to shrink from death” and were martyred (Revelation 12 v 11, 6 v9; Hebrews 11 v 35-38).

4. Biblical case histories of despair: Job, Elijah, Jonah and Jeremiah all asked God to kill them (Job repeatedly did so) when in the depths of despair (Job 3, 6v8, 7 v15&16, 10v18/19, 14v13, 17v13; 1 Kings 19 v4; Jonah 4 v3; Jeremiah 20 v 14-18) but God declined! Job is a particularly salient example for consideration as his suffering included unremitting physical suffering including pain and itching both day and night with no hope of recovery, indeed his own wife counseled him “Curse God and die!” (Job 2 v 8). Job’s wife’s prognosis was very wrong, after a full recovery “the Lord blessed the latter part of Job’s life more than the first” (Job 42 v 12). Hospices have frequently taken in people with a wrong terminal diagnosis! Job also emerged with a deeper respect for God and a greater love for life. Most importantly of all: Job made God famous!

5. Biblical parallels to euthanasia: There are 6 cases of suicide recorded in scripture – Abimelech (Judges 9 v 50-57); Samson (Judges 16 v 28-31 – could be disputed as military sacrifice rather than suicide); Saul (1Samuel 31v1-4 & 2 Samuel 1); Saul’s armour bearer (1 Sam 31 v 5); Ahithophel (2 Samuel 17 v 23), Zimri (1 Kings 16 v 17-19) and Judas Iscariot (Matthew 27 v 3-5). Of these 2 were potentially cases of euthanasia – Saul (from the second account of his death in 2 Samuel which differs from 1 Samuel) and Abimelech. The Amalekite who claimed to have killed Saul at the King’s own request, whilst in the throes of death, was summarily executed by David for killing the Lord’s anointed. Comparison with a similar episode in 2 Samuel 4 where Ish-Bosheth (Saul’s son) is murdered and his murderer meets the same fate as the Amalekite suggests it was not specifically the euthanasia but rather the killing of the Lord’s anointed at issue. We are not told what happened to Abimelech’s servant who killed him at his own request after a millstone had been dropped on his head from a wall by a woman thus cracking his skull, in order to spare him the humiliation of being killed by a woman!

6. Medical ethics: The key areas at issue are Autonomy and Compassion. Autonomy can be summarized as “my right to die”. This is a double-edged sword as “my right to die” inevitably impinges on the doctor’s right not to have to kill. The consequent changes in law both fundamentally alter the nature of the doctor-patient relationship and open the way for the abuse of the vulnerable. This has been seen in Holland and Origen USA where legalized euthanasia has been associated with more than 1000 non-voluntary euthanasia cases per year and also the elderly feeling under pressure to “do the honorable thing” to reduce their economic burden. Fears also are raised by the concept of the “slippery-slope” – where would such a shift in attitude to the sanctity of human life end? The holocaust had its origins in pre-war Germany where euthanasia became commonplace in nursing homes! Autonomy also denies the proprietorship of God, that we are not really our own but rather His creation and doubly His as we were “bought at a price” (1 Corinthians 6 v 20). Is it really Compassionate to kill someone who is suffering? In reality it is the lazy option – a substitute for the time, effort and expense necessary to provide and develop the care needed to palliate someone’s suffering. Even where palliative care is currently inadequate, the short-term “quick fix” of euthanasia undermines the long-term development of proper care (as seen in the lack of Hospice care in Holland).

7. High profile cases: difficult cases make for bad law! In the UK a sea change occurred following the decision to allow artificial nutrition and hydration to be removed from Tony Bland – a brain damaged young football fan – in 1992. His doctor argued “let poor Tony die” but the fact was that Tony was not dying. He was alive for 4 years in a “persistent vegetative state” – what the doctor really meant was – let us stop feeding him and giving him fluid so that he will die, which was not the same thing. The recent death of Terry Schiavo in the USA raised similar issues. Patients such as Diane Pretty have taken their cases to the European court of human rights to be allowed to die or have traveled to countries where euthanasia is legal.

8. Playing Politics: Aside from these high profile cases, where individual decisions have been made or decisions for individual groups of patients such as those in a persistent vegetative state, a steady concerted effort has been underway to legalize euthanasia generally. The most recent decision within the last few weeks was a failure to reject the pro-euthanasia Lord Joffe assisted dying bill at the house of Lord’s select committee convened to consider it. This was a significant step towards this eventually becoming legislation. Recently the Mental capacity bill, which gives full statutory force to advance refusals of food and fluids, passed its third reading in the House of Commons (euthanasia by the back door?). In this country euthanasia is a cross-party rather than party political issue although in this election we have for the first time seen a toe dipped in the American waters of such issues becoming party political issues. There is a danger in this trend as polarized views create political footballs out of moral issues and the truth can become submerged by the pursuit of agendas of personal gain. Nonetheless it has left the pro-euthanasia (largely humanist) bandwagon largely unchallenged by a clear unified voice.

9. Don’t curse the darkness – light a candle: “Precious in the sight of the Lord is the death of his saints” (Psalm 116 v 15) The hospice movement has largely developed as a response by Christians to desire to dignify people in their death, to relieve suffering and to bring hope. In hospitals palliative care teams, Macmillan nurses and hospital chaplains bring this service. This was also the main ministry of Mother Teresa of Calcutta – caring for the dying who were considered human refuse. It is these who are considered “the least”, the expendable, the worthless that Jesus exhorts us to champion and to minister to in power and in love (Matthew 25 v 34-40). We can follow the web-link to pray for and write to MP’s, members of the House of Lords and their committees involved in the legislative process surrounding euthanasia. We can find out about our local hospices and support their work financially. We can contact our local hospital Chaplaincy and see how we can help with visiting the sick and the dying to bring prayer and words of hope and life. For “where there is hope, there is life

Racism is a belief that claims to justify the existence of slavery, of discrimination, of genocide and of many forms of oppression. It argues that one race is superior to another purely on the grounds of hereditary cultural characteristics. It supports the different treatment of one race from another, for example, because of the colour of one’s skin. From a Christian perspective this belief can find no support and because of this we can see no room for political parties that discriminate in any way on the basis of race.

Looking back at the account of the creation of the world, we find God creating man in his image. He created men and women (humanity) and though they were different, they were equal in terms of their standing before God. They were both ‘in his image’. With the rich diversity of peoples that now cover the face of the earth, it still holds true that all are made in His image and all are equally valuable and have an equal standing before God. Indeed the Bible is clear that all humanity, being descended from Adam, have sinned and fallen short. So we see that while the colour of our skin may differ, in our standing before God there are only two true races, those related to Adam and those who are related to Jesus.

We believe the church is called to be prophetic in this area. The church demonstrates a community that is multi-racial, giving us a glimpse that in heaven there will be represented those from every tribe, language, people and nation (Rev 5:9). The secret of this ‘racial harmony’ does not come from people putting away their cultural differences and become one bland people, but rather from a realisation that our identity comes from somewhere else. Our true identity is realised only when we know God as our father. When that is true, we know ourselves as his children and if children, brothers and sisters to each other. God is pouring out his Spirit upon all flesh without reference to age, sex, or race. The church is Christ’s body and each people represented will add that unique quality native to itself alone.

But in our society today we see the effects of racial tension. For those outside of God’s family, it is harder to resist the pernicious claims of racism. In a selfish culture where your needs are more important than other people’s, racism provides a convenient justification for mistreating whole groups of people to your advantage. The issue of identity is also at the root of much racial tension. Without God as our father, we need to find our identity elsewhere. This leads to a struggle to establish racial identity and then to a defence of that identity against the threat posed by different colour and race.

God is a God of justice and it is clear that any form of racial discrimination or hatred is not what God desires. There is no human solution to this problem, but as the church prophetically demonstrates, God has a complete answer.

“The wisdom of man never yet contrived a system of taxation that would operate with perfect equality” – Andrew Jackson

The opponents of the present government claim that they have introduced over 66 new stealth taxes (hidden taxes on food, fuel and cars etc). What should our view be about paying taxes and in what ways should the government be held responsible and accountable for how it spends the tax of the nation?

Jesus was asked in Matthew 22:17-21:

‘Is it right to pay taxes?’

Jesus reply was clear enough:

‘Give to Caesar what is Caesar’s, and to God what is God’s’.

This message by Jesus is good advice and solid teaching for our lives in 2005. We are to bring to God what belongs to God and give to him as a first priority but then give to the government what belongs to the government – Giving to God and obeying his Word is the path to true riches and blessing in our lives.

However, how should we expect that money we give in taxes to be used?

In the next chapter of the Bible, Jesus confronts the Pharisees when asked about money with the following rebuke and criticism

“But you have neglected the more important matters of the law–justice, mercy and faithfulness” Matthew 23:23

The use and distribution of the taxes collected by the Government should be used to help bring justice for the poor, mercy to those who are suffering and supporting the faithfulness of those who work with the disadvantaged and the marginalised of society.

The tax system should reward those who are seeking to gain employment, provide for their families and help their families stay in health. The tax system should also help to protect and safeguard the environment, which we are called to be good stewards of by God – it may be used to encourage people to use public transport and improve their homes thermally to reduce carbon dioxide emissions.

An increase in tax that is spent purely on the NHS or helping to reduce crime, improve schools or develop educational involvement in inner cities could be welcomed – but how would we feel about tax increases to fund military purposes, war, unethical oversees investment or foreign dictators?

As Christians, we are called to engage in society, remember the poor and stand for righteousness and truth. We can pray for and encourage the elected representatives of our nation to think and consider these Kingdom values as they administer and spend approx. £12,000 in money raised from taxes of the UK nation every second!

“I know that the LORD secures justice for the poor and upholds the cause of the needy” Psalms 140:12

A Question to ask your prospective candidate:

In what ways would you stand for Justice, Mercy and Faithfulness with respect to the Economy and the use of taxes in the future Parliament?

‘In a bet there is a fool and a thief’ ~ Proverb

In the UK the average household has 7,563 of debt (excluding mortgages) with the UK nation owing over 1 trillion in total in all forms of debts and loans.

The Government has sought to reform and change the Gambling Laws in this country through the proposed new Gambling Bill. This bill will allow extensive gambling to take place with less restrictions, bigger prizes, more casino venues and more access to a wider range of gambling methods straight off the street.

But will these bigger prizes carry a bigger cost for society?

Gambling is an addiction that has no respect for status or background. From the richest to the poorest, it can become a problem that destroys families, homes and neighbourhoods.

Gambling offers quick fix results and rewards to risky investments that may not return any reward at all. We live in an instant society; instant coffee, instant loans, instant messages via email or text, instant meals. As a society we are reaping the rewards of not applying the timeless advice of Charles Dickens Character Mr.Micawber in David Copperfield:

He [Mr. Micawber] solemnly conjured me, I remember, to take warning by his fate; and to observe that if a man had twenty pounds a-year for his income, and spent nineteen pounds nineteen shillings and sixpence, he would be happy, but that if he spent twenty pounds one he would be miserable.

Gambling is like putting water into a bucket with holes in it. The immediate result may look good but the end result is empty pockets and misery in families and homes.

Also, as Christians we believe that the Bible has plenty to say that is relevant to us in 2005 about finance, money and our use of that commodity.

In the house of the wise are stores of choice food and oil, but a foolish man devours all he has – Proverbs 21:20

Of what use is money in the hand of a fool, since he has no desire to get wisdom? – Proverbs 17:16

Keep your lives free from the love of money and be content with what you have – Hebrews 13:5

The wise provide for their family, for food on the table and a roof over their heads – Gambling devours what is intended for good stewardship, use and provision.

Surely, in a responsible society in the UK where we want to help families get out of debt, bring the 33% of children under 16 out of child poverty and help reduce the burden of addiction on families whether that be alcohol, drug misuse or gambling – The promotion of gambling and opening up of new ‘Las Vegas’ style casino’s cannot be encouraged.

A Question to ask your prospective candidate:

In the New Parliament will you vote and campaign for the proposed Gambling Bill to be revised or revoked at Committee Stage to reduce the impact of debt and gambling addiction in our society and community?

“Is this any way to run a country?” Psalm 58:1 (MSG)

A Christian community does not try to be prophetic; it is by its very nature prophetic. It challenges the status quo and asks hard questions of those who govern. The Christian community seeks to undermine and is subversive towards a global empire that is contra to the Kingdom rule of God. So David in Psalm 58 questions the “powers that be” and prays for a more just government. As the election approaches we can do the same.

God created all the earth. All societies, all nations, all people will give account to him. His standards are for all people. Prophets in the Old Testament brought the word of the Lord to many governments and peoples:

• Isaiah calls the nations to account because of their sin (Isaiah 13-23)
• Ezekiel speaks to the nations (Ezekiel 25-32)
• The book of Jonah is all about a prophet’s message to the people of Nineveh
• The book of Amos is a prophetic message to the ruling powers of Israel
• Daniel in 600 BC spoke to King Nebuchadnezzar (the most powerful man in world at the time) about ethical issues: “So, king, take my advice: Make a clean break with your sins and start living for others. Quit your wicked life and look after the needs of the down-and-out. Then you will continue to have a good life.” Dan 4:27 (MSG)

Paul’s teachings in the New Testament are not just on John 3:16! He preached on everything the Bible taught. He says to the Ephesian elders in Acts 20:26-27 (NLT) “No one’s damnation can be blamed on me. I did not shrink from declaring all that God wants for you.” The implication is that if some children had gone astray because they had not been taught about marriage and homosexuality, God would ask Paul why he never taught these things. Paul never ran away from controversial issues. In the New Testament Paul reasons with an unbelieving government official about righteousness and coming judgement (Acts 24:24-25).

In the coming election King’s Church members will be using their votes. One candidate’s view on one issue will probably not be the sole basis upon which we make our decision for whom to vote. Any number of issues will influence us. However, we do need to be ready to question and dialogue with candidates and party members about matters of righteousness. Having done that we can decide which candidate will get our vote. To help us have such conversations, we will be putting biblical viewpoints on ethical issues on this web site. Discussions about such issues as war and peace, abortion and adoption, embryonic and adult stem cell research, gambling and debt, and so on.

Let it be heard by those who aspire to government that such issues do matter to us. We are the salt of the earth and we have a voice. Let’s use that voice as the election draws nearer.

“Is there an honest politician in the house?” (Psalm 58:1 MSG )

God is not just interested in private righteousness; public justice matters to the Lord. The coming election is a chance for members of King’s Church to use their vote to make a Kingdom statement.

Do use your vote!

Not far from King’s House, on the border between Prestwich and Salford, is Kersal Moor. This was the setting for the largest political rally ever to take place in Manchester. An estimated 250,000 people gathered there in September 1838 for a political rally to fight for the right to vote. They were called “Chartists”

The established denominations of the time had many leaders preaching on the evils of Chartism. However, support for the Chartist Movement did come from among other non-conformist church leaders, many of whom lived lives with little difference to those of the working class men and women to whom they ministered. One such leader, (who had been booted out his denomination because of his support for Universal Suffrage) was Joseph Rayner Stephens who spoke to the huge crowd that gathered on Kersal Moor, in September 1838.

What is seen as the last mass rally of Chartists took place yards away from King’s House in Ardwick cemetery. This was for the funeral in January 1869 of Ernest Jones. In one of his speeches Jones said: “…..democracy is but Christianity applied to the politics of our worldly life.” The ceremony was public and many thousands of people, probably between 80,000 and 100,000 crowded the streets as the procession which started from his house in Wellington Street, Higher Broughton went along Bury New Road, through Strangeways, along Market Street and London Road to Ardwick Cemetery, down the road from King’s House (which didn’t exist at that time!)

Many Chartists lost their lives or went to prison arguing for the right to elect members of Parliament. As King’s Church Manchester we are surrounded by “a great cloud of witnesses” let’s make sure we make the effort to vote in the coming election. In the next few weeks we will be publishing some of the issues about which we need to know the candidate’s views. We will also publish a biblical perspective on these issues. Having found out their views we can prayerfully vote from a Kingdom perspective in an informed way.