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Religions: The Tao compared to Christianity

When discussing how “The Tao” aligns with Christian moral values, it helps to view it through two distinct lenses: C.S. Lewis’s definition of “The Tao” (as universal Natural Law) and traditional philosophical Taoism, compared with Christian ethics. Predominantly, Taoism does not recognize a Divine Creator nor the bible that promises redemption as Christians do, who rely on the Word of God for moral guidance and overcoming the dark side.

1. C.S. Lewis and “The Tao” as Natural Law

In his influential work The Abolition of Man, Christian thinker C.S. Lewis used the term “The Tao” to refer to the universal, objective moral law woven into human nature and shared across civilizations (Christianity, Judaism, Hinduism, Confucianism, Stoicism, and Greek philosophy).

From this perspective, the Tao and Christian morality do not merely line up—Christian ethics are the fullest expression of the Tao. Lewis pointed out that core human duties across cultures closely mirror biblical teaching, yet with a key difference, as noted in Part 3.

  • Duty to Parents & Elders: Echoes the Fifth Commandment (“Honour your father and mother”).

  • Protection of the Weak & Defenceless: Aligns with Biblical commands to protect the orphan, widow, and stranger.

  • Honesty & Justice: Demands truth-telling, condemnation of false witness, and fair dealing.

  • Self-Restraint & Mercy: Discourages greed, pride, and wanton violence.

In Christian theology, this shared baseline is often called Natural Law or General Revelation—the idea that God has “written the law on every human heart” (Romans 2:15).

2. Moral Overlaps: Where Traditional Taoism and Christianity Agree

When comparing the Tao Te Ching and traditional Taoist ethical teachings directly to Christian moral principles, several striking virtues align:

Moral Concept Taoist Value (Tao Te Ching) Christian Value (New Testament)
Humility Overcoming ego; placing oneself last to lead (Ch. 7, 67). “The first shall be last, and the last first” (Mark 10:31).
Non-Aggression Returning good for injury; softness over force (Ch. 63). “Turn the other cheek” and “Love your enemies” (Matthew 5:39, 44).
Simplicity & Anti-Greed Rejecting material ambition and endless accumulation (Ch. 12). “Do not store up for yourselves treasures on earth” (Matthew 6:19).
Gentleness & Patience Wu wei (effortless action without forcing/controlling others). Fruit of the Spirit: gentleness, patience, and self-control (Galatians 5:22–23).

3. Key Differences in Foundation & Purpose

While the ethical behaviours often look similar on the surface, the underlying worldviews differ significantly:

  • Personal God vs. Impersonal Principle:

    • Taoism: The Tao is an impersonal force, flow, or pattern of the cosmos rather than a conscious creator who issues commands.

    • Christianity: Objective moral values are rooted in the holy, loving nature of a personal God who created the world and holds humanity morally accountable.

  • Absolute Morality vs. Situational Harmony:

    • Taoism: Morality focuses on balance, harmony with nature, and flexibility. Good and evil are often seen as complementary opposites (Yin and Yang) within the unity of the Tao.

    • Christianity: Good and evil are absolute. God is light without darkness (1 John 1:5), and sin is a real rupture in the relationship with God that requires redemption.

  • Self-Effort/Yielding vs. Grace & Redemption:

    • Taoism: Solves human conflict by letting go of desire, ego, and artificial social rules to blend into the natural order.

    • Christianity: Teaches that human beings cannot fulfill the moral law through self-effort alone; salvation and moral transformation require God’s grace and the Holy Spirit, made possible through Jesus Christ.

 

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The Spirit as Jesus’ Successor (The Paraclete)

In the Gospel of John and the book of Acts, the Holy Spirit is not merely an “influence,” but the personal successor to Jesus’ earthly ministry. As Jesus ascended to the Father, He did not leave His followers as orphans; He sent “Another” (Allos) of the same kind to carry out His sovereign rule over the world and the church.

1. The Spirit as Jesus’ Successor (The Paraclete)

The term Paraclete (Paraklētos) suggests one called alongside to act as a legal advocate or helper.

  • John 14:26: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.”

    • The Succession: The Spirit succeeds Jesus by continuing the role of Teacher. He does not bring a new message, but illuminates the words of Jesus.

  • John 15:26: “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.”

    • The Mission: The Spirit’s primary role as successor is to be the Chief Witness to the person of Christ.

2. Empowerment for Mission and Witness

The Spirit empowers the Church to demonstrate Christ’s triumph over the powers of darkness. This is the “Mission Prophetic” in action.

  • Proclamation of Resurrection: In Acts 2:32-33, Peter declares that the risen Jesus has “poured out” the Spirit. The existence of the Spirit’s power is the empirical proof that Jesus is alive and enthroned.

  • Triumph over Satan and Demons: In Acts 13:9-11, Paul, “filled with the Holy Spirit,” rebukes Elymas the sorcerer, demonstrating the Spirit’s authority over demonic deception.

  • Victory over Sickness and Death: * Acts 3:6-8: The Spirit empowers the healing of the lame man “in the name of Jesus.”

    • Acts 9:40: The Spirit empowers Peter to raise Tabitha from the dead, proving that the Spirit of the Resurrection (Romans 8:11) is active in the Church.

3. The Divine Names and Roles of the Spirit

The New Testament provides various titles that describe the Spirit’s multifaceted work within the Trinity (co-union of the Father, Son and Holy Spirit) and the world:

Name / Title Biblical Reference Role & Function
Advocate / Helper John 14:16; 16:7 Legal counsel who defends the believer and convicts the world.
The Spirit of Truth John 16:13 The Revelator who guides the Church into all truth.
The Presence Psalm 139:7; Rom 8:9 The immediate, personal presence of God with the believer.
Philip’s Guide Acts 8:26-39 The sovereign director of individual missionary encounters (The Ethiopian Eunuch).
Mission Prophetic Acts 2:17-18 The source of visions and dreams for the “last days” mission.
High Priestly Unifier Ephesians 4:3 The “bond of peace” who maintains the unity Jesus prayed for in John 17.
Third Person of the Trinity Matt 28:19 Co-equal with the Father and Son in the baptismal formula and rule.
Spirit of the Sovereign Lord Isaiah 61:1 The one who anoints for the proclamation of liberty and justice.

4. Sovereign Rule Over World and Church

The Spirit is presented as the executive of God’s sovereign rule. He is not passive; He actively governs.

  • Sovereign Governance in the Church: In Acts 15:28, the Jerusalem Council concludes, “For it has seemed good to the Holy Spirit and to us…” The Spirit is the Senior Partner in church government.

  • Sovereign Rule over the World: In John 16:8-11, the Spirit acts as a global prosecutor, “convicting the world concerning sin and righteousness and judgment.” He reveals that the “ruler of this world” (Satan) stands judged.

Conclusion: The Unified Reality

By combining these texts, we see that the Spirit is the High Priestly Unifier, connecting the heavenly intercession of Christ with the Church’s earthly mission. He is the Revelator who ensures the Church does not fall into nominalism, the Prophet who directs expansion (like with Philip), and the Sovereign who ensures that Christ’s triumph over death and the demonic is not just a past event, but a present, manifested reality.

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Active Review: Allegory and Metaphor using biblical examples

Here is the difference between allegory and metaphor using biblical examples and scripturally anchored examples:

A metaphor is a figure of speech that directly equates two unrelated things to highlight a specific characteristic, while an allegory is an extended narrative or symbolic framework where virtually every character, event, and setting maps directly to a deeper spiritual or theological reality.

Think of a metaphor as a single symbolic snapshot, whereas an allegory is an entire narrative film where every scene carries a double meaning.

Feature Metaphor Allegory
Scope Short phrase or sentence Extended narrative or structural framework
Purpose Illustrates a single quality or trait Communicates a complete system of truth or doctrine
Structure X equals Y (“I am the door”) Character A = Truth 1, Event B = Truth 2, Place C = Truth 3
Biblical Form Direct statements, brief visual sayings Extended parables, prophetic visions, typology

Metaphor versus Allegory in Scripture

Metaphor in Scripture:

Metaphors deliver immediate, vivid clarity by equating a spiritual truth with a familiar object. They do not tell a story; they establish an identity.

  • “You are the salt of the earth” (Matthew 5:13): Jesus does not mean believers are literally sodium chloride. The metaphor highlights the functions of salt—preservation from decay and adding flavour—to describe the believer’s influence in the world.

  • “The Lord is my shepherd” (Psalm 23:1): David uses a metaphor to describe God’s guidance, protection, and provision without building an entire story about sheep-rearing.

  • “I am the vine, you are the branches” (John 15:5): A direct metaphor emphasizing spiritual connection, fruitfulness, and dependence on Christ.

Allegory in Scripture:

An allegory maintains a dual layer of meaning throughout an entire passage. The narrative makes sense on its surface, but its true intention is the secondary spiritual reality it encodes.

  • Hagar and Sarah (Galatians 4:21–31): The Apostle Paul explicitly identifies this Old Testament account as an allegory (allegoroumena in Greek). He explains that the two historical women represent two covenants:

    • Hagar (the slave woman) = The Sinai Covenant, physical Jerusalem, and living under the bondage of the Law.

    • Sarah (the free woman) = The New Covenant, the heavenly Jerusalem, and freedom in Christ.

  • The Vineyard Song (Isaiah 5:1–7): Isaiah sings of a vineyard planted on a fertile hill, carefully cleared, and cultivated, which ultimately produces wild, sour grapes. Isaiah then reveals the narrative map: the vineyard is the House of Israel, the pleasant planting is the men of Judah, and the sour grapes represent bloodshed and injustice instead of righteousness.

  • The Parable of the Sower (Matthew 13:3–23): Jesus provides a multi-point allegorical decoding of His own story:

    • The Sower = The Son of Man / Gospel proclaimer

    • The Seed = The Word of the Kingdom

    • The Four Soils = Four distinct condition states of the human heart (rocky, thorny, along the path, good ground)

    • The Birds / Thorns = The Evil One, worldly cares, and the deceitfulness of wealth

The subtle theological difference between a biblical parable and an allegory, using specific New Testament examples:

The subtle theological difference between a biblical parable and an allegory lies in how the narrative conveys its message: a parable is typically a single-point story drawn from real life designed to provoke a response, whereas an allegory is a coded, multi-point representation where every detail corresponds to a specific theological reality.

While both use narrative to teach spiritual truth, they function through different literary and theological mechanisms.

Dimension Biblical Parable Biblical Allegory
Primary Focus One central theological shock or core lesson A series of 1:1 secret-to-meaning correspondences
Realism Grounded in plausible, everyday 1st-century life Often uses symbolic, idealized, or surreal elements
Mechanism Story works as a mirror to challenge the heart Story works as a puzzle to be decoded piece by piece
Details Background details exist for local realism Every detail carries an explicit secondary meaning

The Theological Nature of a Parable

The word parable comes from the Greek parabole (“to throw alongside”). It places a common human scenario next to the Kingdom of God to reveal a single overriding truth. Parables often contain a twist intended to shock the listener’s moral or religious expectations.

  • Example: The Parable of the Good Samaritan (Luke 10:25–37)

    • The Purpose: To answer the specific question, “And who is my neighbour?”

    • How it functions: The story presents a plausible highway robbery. You do not need to allegorize the donkey, the oil, the wine, or the innkeeper as specific doctrines. The story moves toward one overwhelming theological point: loving your neighbour means showing mercy across religious and ethnic boundaries. Treating the innkeeper as “the Church” or the two denarii as “the two sacraments” (as early allegorical commentators like Augustine did) distorts the single central thrust of Jesus’ original message.

The Theological Nature of an Allegory

An allegory (allegoria – “speaking otherwise”) relies on a grid of specific representations. If you do not decode the individual components, you miss the theological message entirely.

  • Example: The Parable of the Tares / Weeds (Matthew 13:24–30, 36–43)

    • The Purpose: To explain why evil is permitted to coexist alongside God’s kingdom until the end of the age.

    • How it functions: Jesus Himself provides a direct allegorical key to decode the story’s internal components:

      • He who sows the good seed = The Son of Man

      • The field = The world

      • The good seed = The sons of the kingdom

      • The tares / weeds = The sons of the wicked one

      • The enemy who sowed them = The devil

      • The harvest = The end of the age

      • The reapers = The angels

The Theological Overlap

In the New Testament, these forms are not always strictly isolated; Jesus occasionally uses allegorical elements within His parables.

For instance, in the Parable of the Wicked Vinedressers (Matthew 21:33–46), the story acts as a parable confronting the religious leaders, but it carries clear allegorical points: the landowner is God, the vineyard is Israel, the servants are the Prophets, the son is Jesus, and the tenants are the Jewish religious leaders.

The main key to interpreting them lies in intent: a parable calls for a decision or shift in perspective based on a single core truth, while an allegory provides a systematic framework mapping out broader redemptive history.

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Christ’s Intercessory Prayer

Staying in God’s presence is not merely a psychological state of mind; it is the lived reality of Jesus’ petition in John 17. In this prayer, Jesus acts as the “Bridge” that allows a human being to dwell in the presence of a holy God.

To understand how “staying in His presence” relates to this prayer, we have to look at three specific themes Jesus emphasizes: Union, Protection, and Truth.

1. The Geometry of Presence: “In” as a Location

In John 17, Jesus uses the preposition “in” repeatedly. He prays that the believers may be “in us” (John 17:21).

  • The Relationship: Staying in God’s presence fulfills Christ’s request for Divine Union—that believers all may be united with Jesus and the Father.

  • The Connection: Just as the Spirit intercedes within us (Romans 8:26), Jesus prays that we would be positioned “inside” the Trinitarian relationship. To “stay in His presence” is to remain aware of this position—that you are “hidden with Christ in God” (Colossians 3:3).

2. Sanctification by Truth (The “Atmosphere” of Presence)

Jesus prays, “Sanctify them in the truth; your word is truth” (John 17:17).

  • The Logic: You cannot stay in God’s presence while entertaining lies or “the world’s” logic. Presence and Truth are inseparable.

  • The Practice: Staying in His presence involves a “washing of regeneration” (Titus 3:5), in which the Word constantly cleanses your perspective. If you are out of alignment with the Truth, you will feel “distant” from the Presence, even though Christ’s prayer ensures you are never truly abandoned.

3. Protection from the “Evil One”

Jesus specifically asks the Father not to take us out of the world, but to “keep them from the evil one” (John 17:15).

  • The Correlation: Staying in God’s presence is our primary “defence system.” In the High Priestly view, the “Presence” is a place of safety.

  • The Intercessory Link: This connects directly to Romans 8:28. The Spirit works all things for good by keeping us within the “High Priestly perimeter” Jesus prayed for. When we wander from a conscious awareness of God (leaving His “presence” in our minds), we become vulnerable to the “schemes” of Satan, which Jesus prayed against.

4. The Goal: Beholding Glory

The climax of John 17 is verse 24: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory.” John 17:24

  • The Definition of Presence: Ultimately, “staying in God’s presence” is the practice of beholding the Glory of Christ.

  • The Result: As we behold His glory (through prayer, the Word, and the Spirit’s filling), we are transformed into that same image. This is the goal of sanctification.

Summary: Christ’s Intercessory Prayer

Staying in God’s presence is the active human response to the passive divine protection Jesus prayed for.

Jesus Prays (John 17) Our Response (Staying in Presence)
“Keep them in your name.” Trusting in God’s character and authority.
“That they may be one.” Maintaining the “unity of the Spirit” in the Body.
“Sanctify them in truth.” Renewing the mind and rejecting the world’s lies.
“That they may see my glory.” Consciously fixing our gaze on Christ throughout the day.

In essence, you don’t “create” God’s presence; you enter the presence that Jesus already demanded for you in John 17. The Spirit (Romans 8:28) then acts as the “inner witness” that confirms you are exactly where Jesus prayed you would be.

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Staying in God’s Presence

Maintaining the “filling” of the Spirit is not about earning God’s presence—which is already secured by Christ’s work—but about keeping the channels of communication and obedience open. In the New Testament, this is a cooperative effort between the believer’s will and the Spirit’s power.

1. “Abiding” in the Word and Prayer

As you noted with the High Priestly role of Christ, intercession is central to our spiritual life. To maintain the filling, we must align our minds with the “mind of the Spirit.”

  • Intake of Scripture: In Colossians 3:16, Paul says, “Let the word of Christ dwell in you richly.” Interestingly, the results Paul lists here (singing, thankfulness, healthy relationships) are identical to the results of being “filled with the Spirit” in Ephesians 5:18-21.

  • The Connection: The Spirit uses the Word as the “fuel” for the filling. To be filled with the Spirit is, in practice, to be “filled” with the thoughts and priorities of Christ.

2. The “Negative” Disciplines: Do Not Grieve or Quench

The New Testament gives two specific warnings about actions that “drain” the experience of being filled:

  • Do Not Grieve the Spirit (Ephesians 4:30): We grieve the Spirit through relational sin (bitterness, anger, malice). Because the Spirit is holy, He is “pained” by unholiness in His temple. Grieving the Spirit stops the flow of His influence.

  • Do Not Quench the Spirit (1 Thessalonians 5:19): To “quench” is to throw water on a fire. We do this by resisting His prompts or devaluing His Word.

3. Walking by the Spirit (Active Dependence)

In Galatians 5:16, Paul commands us to “Walk by the Spirit.” This suggests a step-by-step dependence.

  • The Practice: It is the habit of “breathing” spiritually—exhaling confession of sin and inhaling the Spirit’s power through a conscious “Yes” to God’s prompts throughout the day.

  • Sanctification Link: This is where Romans 12:2 comes alive. By choosing not to be “conformed to this world” in small, daily decisions, you create the “space” for the Spirit to fill.

4. Corporate Discipline (The “Together” Filling)

In Ephesians 5:18-21, the “filling” leads directly to communal activities: “addressing one another in psalms… submitting to one another.”

  • The Logic: You cannot be fully “Spirit-filled” in total isolation. The Spirit is the “bond of peace” (Ephesians 4:3), and His filling is often experienced most intensely within the Body of Christ.

Summary: The Cycle of Maintenance

Discipline Action Result
Abiding Saturating in Scripture The Spirit has the “tools” (truth) to work with.
Confession Not Grieving the Spirit The “channel” remains clear of relational debris.
Walking Momentary Obedience Power is applied to specific situations (e.g., patience).
Community Mutual Submission The Spirit’s love is manifested and reinforced.

This brings us full circle to Romans 8:26-28. The Spirit intercedes for us in our weakness, but as we practice these disciplines, we move from being “victims” of our weakness to being “more than conquerors.”

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Christians possess two competing natures.

Christians possess two competing natures—the “flesh” (the old, sinful nature) and the “Spirit” (the new nature given by the Holy Spirit). Winning this daily internal battle isn’t about human willpower, but about strategic, daily reliance on God.1

1. Understand the Conflict (The Two Natures)

When a person becomes a Christian, their old sinful nature is not eradicated; rather, a new divine nature is introduced.

  • The Flesh: Self-centred, easily tempted, and incapable of pleasing God.

  • The Spirit: Holy, God-centered, and empowering.

“The Christian life is not a playground; it’s a battleground. You have two natures fighting for control, and the one you feed the most is the one that will win.” – Dr. David Jeremiah

2. Starve the Flesh

Christians must make a conscious decision to cut off the resources that trigger sinful desires.

  • Identify Triggers: Recognize the environments, media, relationships, or habits that stir up the “flesh.”

  • Practice Fasting and Abstinence: Say “no” to worldly impulses immediately rather than entertaining them. If you parley with temptation, you’ve already lost.

3. Feed the Spirit

Walking in the Spirit requires active spiritual nourishment. If you don’t feed your spiritual life, you will lack the strength to resist the flesh.

  • Immersion in Scripture: Reading and meditating on the Bible trains your mind to think like Christ.

  • Consistent Prayer: Dr. Jeremiah advocates for “breath prayers” throughout the day—quick, conscious alignments with God when temptation strikes or decisions need to be made.

4. Cultivate “Habits of Grace” (The Daily Walk)

“Walking” implies a continuous, step-by-step progression, not a one-time emotional event. Three specific actions for a daily walk:

  • Surrender (Mind): Every morning, consciously yield your day, your plans, and your body to the Holy Spirit’s control (Romans 12:1).

  • Sensitivity (Heart): Pay attention to the Holy Spirit’s promptings. When the Spirit convicts you of a bad attitude or a wrong turn, repent immediately.

  • Steps of Obedience (Will): Faith is an active verb. Walking in the Spirit means doing the next right thing that honours God, even when your feelings disagree.

5. Focus on the Fruit, Not Just the Fight

You don’t defeat the flesh by focusing strictly on not sinning. Instead, you defeat it by focusing on loving and obeying God.

When you are actively pursuing the “Fruit of the Spirit” (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control), the desires of the flesh are naturally crowded out. It is the principle of displacement: fill your life so completely with the Spirit that there is no room left for the flesh.

Summary Checklist for a Daily Walk

  1. Morning Surrender: Dedicate your day to God before your feet hit the floor.

  2. Scripture Intake: Feed your mind with God’s truth early.

  3. Guard the Gates: Be careful what you let into your eyes and ears throughout the day.

  4. Instant Repentance: If you stumble, confess it immediately to restore your walk.

1 Dr. David Jeremiah; Based on his sermons and books (particularly drawing from Galatians 5 and Romans 8), Dr. Jeremiah breaks this down into a practical, daily strategy

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Is Christ From History or From Eternity?

From one of our wisest Spirit-led brothers in Christ, I share the wonderful insight of Dr. Jeremiah, who challenges the common tendency to view Jesus solely through a 1st-century historical lens. Instead, he invites believers to unpack the profound theological and personal implications of Christ’s eternal nature.

Here are the key points in this message:

1. The Transience of Earth vs. The Permanence of Eternity

Dr. Jeremiah often opens this teaching with a powerful illustration of earthly decay—such as the crumbling of the famous “Eternal Indian” statue—to demonstrate that nothing man-made or earthly truly lasts forever. In stark contrast, God, His love, and His kingdom exist completely outside of and beyond time.

2. Jesus Loved Us From Eternity Past

One of the most comforting points of the sermon is the reality of Christ’s pre-existence. Jesus did not begin his existence in a manger in Bethlehem; He is the eternal Creator. Dr. Jeremiah emphasizes that Jesus knew us, chose us, and loved us long before the foundations of the world were ever laid. Your existence is not an accident—it was mapped out in eternity past.

3. God Has Placed Eternity in Our Hearts

Drawing from Ecclesiastes 3:11 (“He has also set eternity in the human heart”), Dr. Jeremiah explains that every human being is born with an innate, deep-seated awareness that there is something beyond this physical life. This creates a “God-shaped void” or an existential hunger within us that no amount of earthly success, money, relationship, or material possession can ever satisfy. Only the eternal Christ can fill an eternal void.

4. Eternal Life Starts the Moment You Believe

A crucial distinction Dr. Jeremiah makes is regarding when eternal life actually begins. Many Christians mistakenly view eternal life as a “future benefit” that only kicks in after they die. Dr. Jeremiah corrects this by showing from Scripture that eternal life is a present possession. The very moment you receive Jesus Christ as your Saviour, you are connected to the Eternal One, and your eternal life begins right then and there.

Summary Takeaway: To truly know Jesus intimately, you must see Him as more than a historical figure or a great teacher who lived 2,000 years ago. He is the Eternal God who transcends history, fills the void in your soul, and offers you an unshakeable reality that starts today and lasts forever.

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The Apostasy of King Charles III

The following is written by Revd Canon Brett Murphy:

It is with a heavy and burdened heart that I must address the latest pronouncement from Buckingham Palace. In the recently published Sovereign Grant report, the role of our Sovereign is now described not as Defender of the Faith, but as one who protects the space for faith within the multi-faith nation.

This is no minor rephrasing. It is a deliberate theological and constitutional retreat from Charles’ responsibility as defender of the Christian faith!

At his Coronation, His Majesty King Charles III swore a solemn oath before Almighty God and the people of this realm: to maintain and preserve the Protestant Reformed Religion established by law, and to be Defender of the [Christian] Faith. That vow was not ceremonial poetry. It was a binding covenant made in the sight of the living God, in continuity with every anointed monarch since the Reformation. Our late beloved Queen Elizabeth II, of blessed memory, never treated that sacred trust as optional or negotiable. She lived it with quiet, steadfast fidelity to Christ and His Church until her final breath.

To now recast the Sovereign’s ancient duty as a vague protector of faith in a pluralistic marketplace of religions is to abandon that inheritance. It flattens the exclusive claims of the Gospel into one religious option among many. It treats the one true faith, the faith once for all delivered to the saints, as interchangeable with systems that deny the deity of Christ, the authority of Scripture, and the necessity of repentance and faith in Him alone. Its denies the core exclusive truth of Christianity that Christ alone is the way, the truth and the life and the only way to salvation (John 14:6).

This is not tolerance. It is a form of national apostasy.

Recall that earlier this year my Bishop, Cei Dewar wrote a powerful open letter to His Majesty, faithfully reminding him of these very coronation vows and calling upon the Crown to defend the Christian inheritance of this realm. The Palace dismissed it with flippant bureaucracy. That response only deepens the concern.

The risks are grave. The British Monarchy does not derive its ultimate legitimacy from polls, media approval, or even the will of Parliament alone. Its authority has always rested upon its Christian foundation, the anointing, the oath, and the solemn charge to defend the Faith that shaped our laws, our liberties, and our national conscience for more than a thousand years. To erode that foundation is to weaken the very thing that has preserved the Crown through centuries of trial. A throne that no longer unequivocally defends Christ may discover, too late, that it has severed itself from the source of its moral and spiritual authority.

Worse still, we must reckon with the spiritual consequences. Scripture is unambiguous: when kings and nations turn from the living God and accommodate false gods or religious indifferentism, they do not escape judgment. Righteousness exalts a nation, but sin is a reproach to any people (Proverbs 14:34). The Lord who raised up this Christian realm can also humble it. To lead the nation, even symbolically, away from exclusive loyalty to Christ is to invite the righteous displeasure of Almighty God upon us all.

I say this with all due respect for the office of the Crown and for His Majesty personally. I pray for him daily. But I cannot remain silent while the faith of our fathers, the oath of the Coronation, and the spiritual identity of this kingdom are further diluted. Silence in such an hour would itself be a betrayal of God, King and Country.

May God grant His Majesty repentance and a renewed resolve to honour the vows he made before the throne of grace. May He raise up faithful voices across this land. And may Christ, the true King of kings and Lord of lords, have mercy upon us all.

Christ is King!

In His service,
Revd Canon Brett Murphy

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Finding my Wife in Christ

“The Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.'” — Genesis 2:18 (NIV)

Prophetic insight, to a great degree, is reality already manifested in embryonic thought, formed by current thinking, and revealed in initial guidance in accord with the Word of God. Because man’s mind, when submitted to the Lord, reflects the divine mind’s will, he can act to fulfill a future manifestation of prophecy ready to be revealed.

God, being both omnipotent and personal, may authorize and script the destiny of his creation to achieve a Divine Mandate by imparting his potentiating destiny to another’s mind and will. I found this true when I prayed that God would send me a Christian woman. I began to intercede for that particular woman, though I did not yet know her. I prayed, weeping, prostrate on the floor on one of the darkest days of my life. The next day, a woman (my current wife) paged me after finding me on Christian Cafe. This confirms that the Lord lovingly instilled in my mind to pray in accord with His foreordination. This wonder could not have happened without imparting a mutual destiny to another.  A divinely co-joined prophetic destiny was revealed when I met her.

Often, in times when the bullets rage against us from every direction, the Lord institutes his compassion, his deep love for his committed people, especially when we are persecuted unfairly by those whom we love. Come forth…I prayed, called: Come forth, not just in an allegorical sense, but in that light that lone-seeing sees, bright, full, anew. The strength of any man or woman generally cannot withstand the state of being “alone”!

“The Lord is a refuge for the oppressed, a stronghold in times of trouble. Those who know your name trust in you, for you, Lord, have never forsaken those who seek you.” — Psalm 9:9–10 (NIV)

God initiates divine mandates by imparting destiny through dreams, visions, and guidance through his transformational Spirit. He will attract or steer other souls to or away from new configurations of reality. God, as the great intelligent source, can maneuver the success of those who cooperate or the failure or demise of those who block his communicating mind – his Spirit-led individual or universal destiny. Christ is the Alpha and Omega of all ongoing Creation, especially those who will populate His new creation – His beloved, conjoined, glorious new kingdom – the New Jerusalem – where the River of Life runs freely, just as we are freely abiding in the Spirit.

May we lead, guide and love all those with whom we are united on our journey heavenward.

Written for my beloved wife, Catherine.

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Bible Women of Godly Character

The women of the Old and New Testaments are not background characters; they are anchors of faith, leaders in times of crisis, and crucial agents in the biblical narrative. Rather than a singular, static definition, biblical “character” in these women is defined through their distinct actions: loyalty, courage, leadership, and radical faith.

Here is a breakdown of key women of character across both Testaments, defined through the lens of scripture.

Old Testament: Courage, Covenant, and Resilience

In the Old Testament, women often displayed remarkable strength and strategic wisdom, frequently defying cultural expectations or dangerous rulers to preserve their families and the nation of Israel.

1. Ruth: The Character of Loyal Devotion (Hesed)

Ruth, a Moabite widow, models the Hebrew concept of hesed—a deep, covenant-keeping loyalty and kindness that goes far beyond mere duty. When her mother-in-law Naomi lost everything, Ruth refused to abandon her, stepping into a foreign land as a destitute outsider.

“But Ruth replied, ‘Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.'”

— Ruth 1:16

2. Deborah: The Character of Strategic Leadership

Deborah is unique in the Old Testament as a prophetess, a judge, and a military leader. At a time when Israel was heavily oppressed, her spiritual clarity and decisive leadership rallied the nation.

“Villagers in Israel would not fight; they held back until I, Deborah, arose, arose a mother in Israel.”

— Judges 5:7

3. Esther: The Character of Sacrificial Courage

Placed in a position of royal privilege, Queen Esther risked her life by breaking Persian law to speak out against a genocidal plot. Her character is defined by the realization that her privilege was meant for a purpose greater than her own safety.

“And who knows but that you have come to your royal position for such a time as this?”

— Esther 4:14

New Testament: Faith, Discipleship, and Proclamation

In the New Testament, women are central to the ministry of Jesus and the birth of the early Church. Their character is defined by radical spiritual insight, unwavering presence, and pioneering leadership.

1. Mary of Nazareth: The Character of Willing Submission

When the angel Gabriel announced she would carry the Messiah—a calling that meant social stigma and immense personal risk—Mary’s response defined absolute trust in God. Her song of praise, the Magnificat, shows a woman deeply grounded in scripture and theology.

“‘I am the Lord’s servant,’ Mary answered. ‘May your word to me be fulfilled.'”

— Luke 1:38

The women of the Old and New Testaments are not background characters; they are anchors of faith, leaders in times of crisis, and crucial agents in the biblical narrative. Rather than a singular, static definition, biblical “character” in these women is defined through their distinct actions: loyalty, courage, leadership, and radical faith.

Here is a breakdown of key women of character across both Testaments, defined through the lens of scripture.

2. Mary Magdalene: The Character of Unwavering Witness

Mary Magdalene was delivered from severe spiritual torment by Jesus, and she subsequently supported his ministry. While the male disciples fled or hid during the crucifixion, Mary stayed at the cross and became the very first person commissioned to preach the resurrection.

“Jesus said to her, ‘Mary.’ She turned toward him and cried out in Aramaic, ‘Rabboni!’ (which means ‘Teacher’). … Mary Magdalene went to the disciples with the news: ‘I have seen the Lord!'”

— John 20:16, 18

3. Priscilla: The Character of Theological Leadership

In the early Church, Priscilla (alongside her husband Aquila) was a tentmaker, a church planter, and a theologian. Her character is marked by an intellect and leadership so respected that she is frequently listed before her husband in the text, and she helped train great early Christian orators.

“When Priscilla and Aquila heard him [Apollos], they invited him to their home and explained to him the way of God more adequately.”

— Acts 18:26

The Thread That Binds Them

Whether navigating the ancient tribal politics of the Old Testament or building the foundational house churches of the New, these women share a common definition of character:

  • They prioritized God’s timing over personal comfort.

  • They acted decisively when the men around them hesitated.

  • They used their unique positions—whether as queens, widows, judges, or mothers—to advance God’s purposes.

Read: Bible Men of Godly Character