Posted by: pastorapbell | April 29, 2026

The Gospel Unchained: Colonial Distortion and the Recovery of Christ’s Message by Alton P Bell

Introduction

The gospel of Jesus Christ, at its core, is a message of liberation, humility, transformation, and freedom. It proclaims good news to the poor, release to the captives, and the restoration of human dignity. Yet history reveals a troubling reality: in many colonial contexts, this gospel was reshaped into a tool that emphasized position, power, control, and pretence. This distortion not only obscured the person and mission of Christ but also compromised the integrity of Christian witness.

This essay argues that colonialism did not merely spread Christianity; it often reconfigured it. In doing so, it replaced the way of Christ with a system aligned more closely with empire than with the Kingdom of God. Recovering the authentic gospel requires a critical re-examination of these distortions and a return to the teachings and example of Jesus.

Position vs. Servanthood

One of the most significant distortions introduced in colonial expressions of Christianity is the elevation of position over servanthood. Colonial structures often mirrored rigid hierarchies, where authority was centralized and unquestioned. Within such systems, religious leadership frequently became associated with rank, titles, and institutional power.

However, the teachings of Jesus directly contradict this model. In Matthew 20:25–28, Jesus explicitly rejects hierarchical domination: “You know that the rulers of the Gentiles lord it over them… Not so with you.” Instead, greatness in the Kingdom of God is defined by servanthood. Leadership is not a platform for control but a call to sacrificial service.

The colonial reinterpretation of leadership thus represents a fundamental departure from Christ’s model. Where Jesus calls His followers to kneel, colonial systems often taught them to ascend. This inversion has had lasting implications for how authority is understood and exercised within Christian communities.

Power vs. Freedom

Closely related to the issue of position is the distortion of power. The gospel, as articulated by Jesus in Luke 4:18–19, is a proclamation of freedom: “He has anointed me to proclaim good news to the poor… to set the oppressed free.” This seven point mission statement: 1. ‘be filled with the Spirit’, 2. ‘preach good news to the poor’, 3. ‘proclaim liberty to captives’, 4. ‘recovery of sight to the blind’, 5. ‘set the oppressed free’, 6. ‘proclaim the year of the Lord’s favour’, 7. ‘establish oaks of righteousness in the church’, defines the essence of Christ’s ministry.

Yet, in many colonial contexts, Christianity became entangled with imperial power. Rather than liberating the oppressed, it was sometimes used to justify systems of domination and control. Enslaved and colonized peoples were often taught obedience without liberation, submission without dignity.

This contradiction raises a critical theological question: can a gospel that perpetuates oppression still be called the gospel of Christ? The answer must be no. The authentic gospel dismantles chains; it does not reinforce them. It restores agency and affirms the image of God, the ‘Imago Dei’, in every person.

Control vs. Transformation

Another key distortion lies in the shift from transformation to control. Colonial Christianity frequently emphasized outward conformity—adherence to imposed cultural norms, behavioural codes, and institutional expectations. Faith became a matter of regulation rather than renewal.

In contrast, the New Testament presents salvation as a process of inner transformation. Romans 12:2 calls believers to “be transformed by the renewing of your mind,” while 2 Corinthians 5:17 declares that “if anyone is in Christ, he is a new creation.” These passages highlight a fundamental truth: the gospel operates from the inside out.

Control seeks compliance; transformation produces change. Control suppresses questioning; transformation invites growth. By prioritizing external conformity, colonial expressions of Christianity often neglected the deeper work of spiritual renewal, resulting in a form of faith that was performative rather than transformative. This means it transactional rather than transformational.

Pretence vs. Integrity

The emphasis on outward conformity also gave rise to another distortion: pretence. In many cases, individuals were taught how to appear Christian—how to speak, dress, and behave in ways that aligned with imposed religious norms—without necessarily cultivating inner integrity.

Jesus strongly condemns such hypocrisy in Matthew 23, rebuking religious leaders who appear righteous outwardly but are inwardly corrupt. Authentic faith, according to Christ, requires alignment between the inner life and outward practice.

Colonial Christianity’s focus on performance often produced a disconnect between appearance and reality. This not only undermined personal integrity but also damaged the credibility of the Christian message. The true gospel calls for wholeness—a life in which belief and behaviour, inner conviction and outward expression, are fully integrated.

The Model of Christ: Humility and Self-Emptying

The ultimate corrective to these distortions is found in the person of Jesus Christ Himself. Philippians 2:5–8 presents Christ as the model of humility: “Though he was in the form of God… he emptied himself, taking the form of a servant.”

This passage reveals a profound paradox. Jesus possesses all authority, yet He chooses self-emptying. He has all power, yet He embraces weakness. He is Lord, yet He becomes a servant. This is the pattern that defines the Christian life.

In light of this model, the colonial emphasis on power and position appears not only misguided but fundamentally incompatible with the gospel. To follow Christ is to relinquish the pursuit of dominance and to embrace the path of humility and sacrificial love.

Deconstruction and Recovery

Recovering the authentic gospel requires a process of theological and spiritual deconstruction. This does not mean abandoning Christianity but rather disentangling it from the distortions introduced by colonialism.

Such a process involves:

  • Critically examining inherited assumptions about power, authority, and leadership
  • Rejecting practices that contradict the teachings of Jesus
  • Re-centring faith on the life and message of Christ

This work is both challenging and necessary. It calls for humility, courage, and a willingness to confront uncomfortable truths. Yet it is also deeply hopeful, for it opens the possibility of rediscovering a gospel that is truly good news for all people.

Conclusion

The gospel of Jesus Christ is not a tool for maintaining power but a force for transforming lives. It is not about control but about freedom; not about pretence but about integrity; not about position but about servanthood.

Colonialism may have distorted the gospel, but it did not redefine it. The true gospel remains unchanged, grounded in the life and teachings of Jesus. The task before the Church is to return to that foundation—to unlearn what has been imposed and to reclaim what has been revealed.

Only then can the Church faithfully embody the message it proclaims: a gospel that liberates, transforms, and restores.

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Posted by: pastorapbell | April 13, 2026

Out of Babylon into the Bride: A Prophetic Call for church in these Last Days. By Alton P Bell, April 2026

Introduction

The seven churches addressed in the Book of Book of Revelation: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea, have long been understood not only as historical congregations in Asia Minor, modern day Turkey, but also as symbolic representations of successive eras in church history. When we consider the meanings of their names alongside the proposed historical periods they correspond to, a compelling narrative emerges, one that traces the spiritual journey of the Church from its birth to its present condition. More importantly, this framework offers insight into where we are now and the challenges facing the modern Church.

A critical dimension of this historical journey is the lasting impact of the intermingling of church and state, particularly during the period associated with Pergamum and later solidified in Thyatira.

One of the most visible expressions of this development was the sacralisation of vestments, the elevation of religious clothing as a marker of authority, status, and spiritual distinction. Clergy were increasingly set apart not only by calling but by outward appearance, adorned in garments designed to be recognized from a distance; indeed, the Roman Catholic clergy were required to be celibate, i.e. remain single, since they were considered married to the Church, contra to the Book of Genesis 2, which the Gospel of Mark 10 records Jesus referring to, in affirming the union of man and woman. While originally intended to convey order and reverence, this emphasis on external form often overshadowed inward transformation. Significantly, this influence did not end with the medieval church; it carried forward into many denominations that emerged after the Reformation of 1517. Despite efforts to recover doctrinal purity, vestiges of these practices remained embedded in ecclesiastical structures, shaping how leadership and holiness were perceived across traditions.

It must also be stated clearly that the Anglican Communion, though often grouped among Protestant bodies, did not arise as part of the theological movement of reform in the same way as other Reformation traditions. Rather, its origin is tied to the political and personal actions of Henry VIII, who separated from the Roman Catholic Church primarily to secure a divorce from his Spanish wife, Catherine of Aragon. Although the Anglican tradition would later develop its own theological identity, it retained many structural and liturgical elements of the Roman Catholic system, including aspects of clerical vesture and ceremony. This historical reality underscores the complexity of the Reformation era and highlights how institutional continuity often coexisted with claims of renewal.

Ephesus, meaning “desired” or “first,” is often associated with the apostolic age (34 AD–100 AD). This was the era immediately following Christ’s resurrection and ascension, when the Church was vibrant, passionate, and grounded in the teachings of the apostles. It was a time of doctrinal purity and spiritual fervour. However, even in this early stage, there was a warning: the danger of losing one’s “first love.” This tension between zeal and decline sets the tone for the entire historical progression.

Smyrna, meaning “myrrh” or “bitterness,” corresponds to the age of persecution (100 AD–313 AD). Myrrh, a substance used in burial, symbolizes suffering and death. During this period, Christians faced intense persecution under the Roman Empire. Particularly under the emperor Diocletian from 303–313 AD, fulfilling the ten “days” of tribulation spoken of by Jesus., Yet through suffering, the Church was refined and strengthened. The faith of believers during this era remains a powerful example today, especially in parts of the world where persecution persists.

Pergamum, meaning “marriage” or “high tower,” represents the age of church and state intermingling (313 AD–590 AD), beginning with the conversion of Constantine the Great and the Edict of Milan. Christianity moved from the margins to the centre of political power. While this brought stability and influence, it also led to compromise. The “marriage” between church and state introduced tensions that would shape Christian history for centuries, raising enduring questions about the relationship between faith and political authority.

Thyatira, meaning “perpetual sacrifice,” is linked to the age of corruption (590 AD–1517), often associated with the rise of institutionalized practices and doctrines that many later reformers would challenge. Beginning with figures like Pope Gregory I, this era saw the consolidation of ecclesiastical power but also the proliferation of practices viewed by critics as distortions of original Christian teaching. The idea of “perpetual sacrifice” reflects theological developments that emphasized ongoing ritual over the once-for-all sacrifice of Christ, leading to widespread calls for reform.

Sardis, meaning “those escaping,” corresponds to the age of the Reformation (1517–1750), initiated by figures such as Martin Luther. This period was marked by a dramatic break from established traditions, as reformers sought to recover biblical truth and spiritual vitality. Sola Scriptura, which is Latin for scripture alone, teaches that the Bible is the highest and ultimate authority for Christian faith and practice. Scripture is fully sufficient for teaching truth. It stands above church traditions, councils, or leaders and all doctrines must be tested against the Bible

However, the name Sardis also suggests that while many escaped corruption, not all experienced true spiritual renewal. It was a time of both liberation and fragmentation.

It is also crucial to recognize that the roots of one of the most devastating global systems, the Trans-Atlantic Slave Trade, emerged within the broader context of this transitional period. During the 1450s, papal edicts issued under authorities such as Pope Nicholas V granted Portugal the right to explore and trade along the West African coast, including the authority to subjugate captured peoples into forced labour and enslavement. From the 1490s onward, this system expanded into a vast transatlantic enterprise in which millions of West Africans were forcibly transported across the ocean to the Americas. There, they endured generations of brutal servitude on plantations. This trade continued until its abolition in the British Empire in 1807, with slavery itself formally abolished in British colonies between 1834 and 1838.

This historical reality exposes a profound contradiction within the Church’s history: even as reform movements sought to restore spiritual truth, systems of exploitation and injustice were being sanctioned and perpetuated. It highlights the sobering truth that institutional reform does not always equate to moral or spiritual renewal on every level.

Philadelphia, meaning “brotherly love,” represents the age of mission (1750–1906). This era saw the rise of global evangelism and missionary movements, driven by a renewed emphasis on unity and love among believers. Organizations and individuals carried the Christian message across continents, embodying the spirit of Philadelphia through cooperation and shared purpose. This period laid the groundwork for the global Church we see today.

However, although the spirit of evangelism was evident in society, it must be acknowledged that virtually none of the reformed churches consistently critiqued or campaigned against slavery during much of this period. Indeed, many Christians justified slavery, and some were directly involved in its practice. Thomas Jefferson, one of the authors of the United States Declaration of Independence, not only owned enslaved people but also fathered children with women he enslaved.

Similarly, the institutional Church itself was not exempt from complicity. The missionary arm of the Church of England, the Society for the Propagation of the Gospel in Foreign Parts (SPG), received a bequest from Christopher Codrington in 1710 and subsequently owned over 300 enslaved Africans on plantations in the Caribbean. These individuals were subjected to harsh conditions, and, in some cases, were even branded with the word “Society.” Today, the Codrington estate has been transformed into Codrington College, an institution for training Anglican clergy.

This contradiction within the Philadelphia period reveals that even in an age characterized by “brotherly love” and missionary zeal, profound moral blind spots remained. The Church’s failure to universally confront the injustice of slavery stands as a sobering reminder that spiritual enthusiasm does not always translate into social righteousness. This inaction has led to racism taking root in western societies, with the lives of millions of people of African descent being either blighted or restricted or both.

Finally, Laodicea, meaning “people ruling,” is often associated with the modern Church (1906–present). This era is characterized by increased autonomy, human-centred thinking, and, in some interpretations, spiritual complacency. The warning to Laodicea, that it is “lukewarm”, resonates strongly in contemporary discussions about faith in an age of materialism, individualism, and institutional decline. The idea of “people ruling” suggests a shift from divine authority to human control, raising critical questions about the direction of modern Christianity.

Conclusion

The relevance of this historical framework to our present moment is profound. If we are indeed living in the Laodicean age, then the challenges we face are not new but part of a larger spiritual pattern. Issues such as declining church attendance, theological confusion, and the tension between cultural relevance and doctrinal integrity can be seen as manifestations of this final stage. At the same time, the earlier “churches” remind us that renewal is always possible. The passion of Ephesus, the perseverance of Smyrna, and the love of Philadelphia all offer models for transformation.

The progression of the seven churches provides more than a historical outline; it offers a mirror through which the modern Church can examine itself. By understanding where we have come from, we gain clarity about where we are and perhaps, guidance on where we must go next.

Jesus is coming back for His bride, the pure Church. Scripture warns that before this return there will be a great falling away, with many who appear devout turning aside (see 2 Thessalonians 2:3; 1 Timothy 4:1), and in apocalyptic imagery, following the “whore” depicted in Revelation 17. Such strong language reflects the seriousness of spiritual compromise: institutionalised expressions of religion have, at times, led the gullible to imitate outward dress codes, pursue power and authority, and accept controlled systems of knowledge, where truth is mediated through hierarchy rather than grounded in divine revelation.

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Posted in Restoration, The Prophetic

Posted by: pastorapbell | March 31, 2026

From Curse to Consciousness: Deuteronomy 28, Ghana’s Proposal, and the Global Recognition of Slavery as the Gravest Crime Against Humanity.

Introduction

The recent recognition by the United Nations of the Transatlantic Slave Trade as one of the gravest crimes against humanity marks a historic turning point in global moral consciousness. Championed by Ghana, this declaration calls the world not only to remember history but to interpret its meaning and consequences.

For many scholars, activists, and theologians, the history of slavery is not only political or economic, but it is also deeply spiritual. When viewed through the lens of Deuteronomy 28, the global experience of African enslavement takes on an added dimension: that of covenant, consequence, and eventual restoration.

Ghana’s Proposal: A Call to Global Accountability

Ghana’s advocacy at the United Nations rests on three enduring truths:

  • The Transatlantic Slave Trade represents one of the largest forced displacements in human history
  • Its economic benefits enriched empires while devastating African societies
  • Its legacy continues to shape inequality, identity, and justice movements worldwide

By elevating this history to the level of a crime against humanity, Ghana has reframed slavery not as a closed chapter, but as an open moral ledger.

Deuteronomy 28: A Prophetic Framework of Displacement

Within Deuteronomy 28, a series of consequences are outlined for a people who fall into disobedience. Among the most striking passages are those describing captivity, displacement, and systemic suffering:

  • A people being removed from their homeland
  • Scattering across nations
  • Enslavement under foreign powers
  • Generational hardship and oppression

For many interpreters, these descriptions resonate deeply with the historical experience of Africans during both the trans-Saharan and transatlantic slave trades.

In particular, the notion of being carried “into Egypt again with ships” (often interpreted symbolically as a return to bondage) has been connected by some to the mass maritime transport of enslaved Africans across the Atlantic.

Historical Continuum: From Arab to Transatlantic Systems

Africa’s encounter with large-scale enslavement unfolded across multiple phases.

The Arab slave trade represents one of the earliest sustained systems of human trafficking affecting the continent. Operating across North Africa, the Middle East, and Asia for over a fourteen centuries, it involved the movement of millions of Africans through trans-Saharan and Indian Ocean networks.

From this perspective:

  • Arab traders are often identified as among the earliest organizers of long-distance, systematized African human trafficking
  • This system predated and, in some respects, influenced later European expansion into slave trading networks

European powers, the ten kingdoms controlled by the Roman Catholic church in the middle-ages, viz: Spain, Portugal, France, UK, Germany, Italy, Netherlands, Sweeden, Norway/Denmark and Belgium, would later expand and industrialize this system into the Transatlantic Slave Trade, transforming it into a global economic engine built on racialized chattel slavery. These are also the nations who carved up and colonise Africa in 1884-5 at the Berlin conference.

Importantly, while the Transatlantic Slave Trade was abolished in the 19th century, forms of slavery and servitude persisted longer in parts of the Arab world. In countries such as Mauritania, slavery was only formally criminalized in 2007, making it one of the last places where legal abolition occurred.

Theological Chronology and the “Times of Distress”

‘There will be great suffering such as not been seen from the beginning of the world until now, no and never will be,’ Matthew 24:21.

Some theological interpretations place this long history within a prophetic timeline.

They associate the emergence of extended systems of enslavement, including the Arab slave trade with the construction of the Dome of the Rock Mosque in Jerusalem between 685 and 692 CE. Smarthistory – The Dome of the Rock (Qubbat al-Sakhra)

In this framework:

  • The structure is interpreted as the “abomination that causes desolation” referenced in the Olivet Discourse as recorded in Matthew 24:15-22ff.
  • This marks the beginning of a prolonged era of global distress and upheaval, also termed ‘the times of tribulations, 1335 years.’
  • Systems of slavery are seen as manifestations of this prophetic period
  • The eventual abolition of slavery as late as 2007 in Mauritania is viewed as part of a long arc of prophetic fulfilment connected to Book of Daniel, including 12:12 [1335 years viz: 2007-692]

Scholarly Considerations and Historical Balance

For a responsible and publishable account, it is important to maintain clarity:

  • European Historians do not universally agree that the Arab slave trade directly caused the Transatlantic system, though there were interactions and precedents
  • Hence, the claim that Arabs were the first and last in the timeline of slavery reflects a particular interpretive perspective rather than a universally accepted academic conclusion
  • Biblical prophetic interpretations vary widely and are understood differently across traditions

Thus, while these perspectives provide powerful interpretive meaning, they should be presented alongside established historical scholarship.

Why This Recognition Matters Today

The United Nations’ declaration builds on earlier efforts such as the Durban Declaration and Programme of Action, reinforcing a global commitment to truth.

Its significance includes:

  • Moral acknowledgment of historical injustice
  • Educational correction of distorted narratives
  • Legal and political grounding for reparative justice

For many, it also represents a moment of prophetic awakening, a shift from curse toward consciousness.

Conclusion: From Curse to Restoration

When read through the lens of Deuteronomy 28, the history of slavery can be seen not only as a human tragedy, but as part of a larger narrative arc, one that moves from disobedience and suffering toward recognition and, ultimately, restoration.

Ghana’s leadership in this moment signals more than political advocacy. It represents a reclaiming of history, identity, and moral voice.

The task ahead is clear:

  • To move from recognition to repair
  • From historical awareness to justice
  • From inherited trauma to collective restoration

In this journey, the world is not only confronting its past it is redefining its future.

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Posted by: pastorapbell | March 28, 2026

Decolonising the Church: Returning the Gifts to the Servant-Leader Model of Christ.

By Alton P Bell March 2026

Introduction

Did you know that you are a gift to the body of Christ, to serve his people not to rule over them?

Colonisation has profoundly shaped not only political and economic systems, but also the way many followers of Jesus understand leadership, authority, and identity within the church. One of its most subtle yet damaging effects has been the introduction of hierarchical structures that mirror European colonial systems. These structures often distort the biblical vision of the church, replacing a community of mutual service with a ladder of status and power. In doing so, they obscure the radical, servant-centred model of leadership that Jesus embodied and taught.

Jesus Washing the disciples feet.

In Ephesians 4, the apostle Paul presents a vision of the church in which apostles, prophets, evangelists, pastors, and teachers are given as gifts to the church by Jesus Christ himself. These roles are not ranks in a hierarchy, but functions that serve the unity and maturity of the whole community. Each office is equally valuable, and none is elevated above the others in status. However, under the influence of colonial thinking, these roles have often been reinterpreted as positions to aspire to—steps on a ladder rather than expressions of service. This shift reflects not the kingdom of God, but the power structures of empire.

Greatness is in service not by ruling!

Jesus himself explicitly rejected such hierarchical models of leadership. He taught that greatness in the kingdom is defined not by authority over others, but by service to them. Leaders are called to be servants, not rulers. They are to follow Christ so closely that others can follow them—not because of their status, but because of their Christ-like character. This vision stands in stark contrast to systems that elevate leaders above the people, granting them privilege, control, and symbolic markers of superiority.

One of the visible remnants of colonial influence in the church is the use of clerical garments—collars, stoles, long robes, or attire resembling Roman or European ecclesiastical dress. While these garments are often seen as symbols of holiness or office, they can unintentionally reinforce ideas of separation and superiority. Yet Jesus, in fulfilling the vision of the suffering servant in Isaiah 53, did not clothe himself in garments of status. Instead, he identified with humility, suffering, and service. His life was a rejection of outward displays of religious prestige.

Furthermore, in Matthew 23, Jesus sharply rebukes religious leaders who use clothing and public recognition to elevate themselves. He condemns those who love to be seen, who seek honour through outward appearance, and who burden others while exalting themselves. His words challenge any expression of faith that prioritizes image over substance, or status over service.

When we call the church to repentance and to decolonise, we will often be labelled “mad,” echoing the experience of prophets like Jeremiah. Throughout history, those who challenge entrenched systems—especially religious ones—are often dismissed or misunderstood. Yet prophetic voices are essential for calling God’s people back to truth.

Conclusion

To decolonise is to strip away the layers of cultural and historical distortion that have obscured the gospel. It is to reject the idea that holiness is demonstrated through external symbols, titles, or garments. Instead, believers are called to “clothe” themselves with Christ-like virtues—love, patience, kindness, gentleness, and long-suffering. These are the true marks of spiritual maturity and leadership. This is the mandate of the church: not to replicate systems of power, but to embody the character of Christ. Leadership must be reimagined as service. Authority must be expressed through humility. Identity must be rooted not in outward appearance, but in inward transformation. As the church embraces this calling, it moves closer to the vision of the kingdom of God—a community where all serve, all grow, and Christ alone is exalted.

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Posted by: pastorapbell | March 28, 2026

Have you ever wondered why Christian leaders, predominantly those from the reformed historic churches and latterly the Pentecostal and neo-Pentecostal churches wear clerical vestments? 

by Alton P. Bell

This presentation interrogates the theological legitimacy of priestly and clerical vestments by tracing their development from the Aaronic priesthood of ancient Israel, through their corruption during the monarchic and Second Temple periods, to their post-biblical reconstruction within Roman Catholicism. Employing a canonical-historical method combined with decolonial theological critique, the study argues that religious attire was originally functional and provisional, became ideologically corrupted as a marker of power and hierarchy, was decisively repudiated in the ministry of Jesus, and was theologically abolished in New Testament ecclesiology. The later development of Catholic clerical attire is shown to arise not from biblical continuity but from Roman imperial culture and medieval class stratification, later functioning as a visual technology of colonial domination. The paper concludes that the continued use of clerical dress—particularly in post-colonial contexts—constitutes a theologically indefensible re-sacralisation of hierarchy that contradicts both the Christ event and the ethical vision of the gospel.[1]

Introduction

Religious vestments occupy a powerful symbolic role within institutional Christianity, especially within Roman Catholicism, where clerical attire functions as a visible signifier of sacred authority, ecclesial continuity, and ministerial legitimacy. These garments—chasubles, stoles, cassocks, mitres, and collars—are often defended as expressions of reverence and historical rootedness. Yet such claims warrant rigorous theological scrutiny, particularly when evaluated against the witness of Scripture and the historical development of Christian praxis.[2]

This paper contends that clerical attire represents not a faithful inheritance of biblical priesthood but a post–New Testament reconstruction of religious authority shaped decisively by Roman imperial culture and later weaponised through European colonial expansion. The study advances three primary claims: (1) priestly vestments in the Hebrew Bible were functional, covenant-specific, and temporally limited; (2) the prophetic tradition and Jesus of Nazareth expose and condemn the ideological misuse of religious dress as a marker of power and spiritual superiority; and (3) Catholic clerical attire emerges historically from imperial and aristocratic contexts rather than apostolic theology, functioning as a visual grammar of domination rather than servanthood

Decolonised re-reading of Matthew chapter 23

Then Jesus said to the crowds and to his disciples, 2 “The Jesuits and the colonial and reformed Christian leaders sit on the early church father’s seat; 3 therefore, do whatever they teach you and follow it, but do not do as they do, for they do not practice what they teach. 4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others, but they themselves are unwilling to lift a finger to move them. 5 They do all their deeds to be seen by others, for they make their chasubles, cassocks frocks broad and their stoles long. 6 They love to have the place of honour at banquets and the best seats in the churchesand to be greeted with respect in the marketplaces and to have people call them reverend.[3] 8 But you are not to be called reverend, for you have one teacher, and you are all brothers and sisters. 9 And call no one your Father[4] on earth, for you have one Father, the one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted.

13 “But woe to you, colonial apologists and pseudo reformers, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in you stop them.[c] 15 Woe to you, colonial apologists and pseudo reformers, hypocrites! For you cross sea and land to make a single convert, and you make the new convert twice as much a child of hell[d] as yourselves.

16 “Woe to you, blind guides who say, ‘Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.’ 17 You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred? 18 And you say, ‘Whoever swears by the altar is bound by nothing, but whoever swears by the gift that is on the altar is bound by the oath.’ 19 How blind you are! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it, 21 and whoever swears by the sanctuary swears by it and by the one who dwells in it, 22 and whoever swears by heaven swears by the throne of God and by the one who is seated upon it.

23 “Woe to you, colonial apologists and pseudo reformers, hypocrites! For you devise animal, feminist, liberal, black, gay and lesbian theologies and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practiced without neglecting the others and justifying the enslavement of your African fellow human beings.You blind guides! You strain out a gnat but swallow a camel!

25 “Woe to you, colonial apologists and pseudo reformers, hypocrites! For you clean the outside of the cup and of the plate, but inside they are full of greed and self-indulgence. 26 You blind colonialists! First clean the inside of the cup and of the plate, so that the outside also may become clean.

27 “Woe to you, colonial apologists and pseudo reformers, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful but inside are full of the bones of the dead and of all kinds of uncleanness. 28 So you also on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.

29 “Woe to you, colonial apologists and pseudo reformers, hypocrites! For you build the tombs of the prophets and decorate the graves of the righteous, 30 and you say, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you testify against yourselves that you are descendants of those who murdered the prophets. 32 Fill up, then, the measure of your ancestors. 33 You snakes, you brood of vipers! How can you escape the judgment of hell?For this reason I send you prophets, sages, and scribes, some of whom you will kill and crucify, and some you will flog in your churches and pursue from town to town, 35 so that upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar. 36 Truly I tell you, all this will come upon this generation.

The Lament over Jerusalem

37 “Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! 38 See, your house is left to you, desolate.[g] 39 For I tell you, you will not see me again until you say, ‘Blessed is the one who comes in the name of the Lord.

[1] N. T. Wright, The Day the Revolution Began (New York: HarperOne, 2016).

[2] James F. White, Introduction to Christian Worship (Nashville: Abingdon, 2000).

[3] The title Reverend is only mentioned once in the Bible, in Psalm 111:9 and refers to Yahweh who redeemed his people.

[4] The Roman Catholic church uses this title for their priest interchangeably with the title Reverend.

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Posted by: pastorapbell | March 27, 2026

A biblically grounded, theological argument for abandoning Catholic religious attire (robes, collars, vestments) as an expression of religious identity and pride, showing why Scripture itself stands against this practice.

Introduction

Colonisation, from a Christian theological perspective, represents a systemic distortion of the gospel through its entanglement with imperial power, resulting in the political, cultural, economic, and spiritual domination of colonised peoples. This fusion of Christianity with empire facilitated the theological legitimation of conquest, racial hierarchy, slavery, and cultural erasure, thereby contradicting core biblical affirmations of the imago Dei, Christ’s liberative mission, and God’s preferential concern for the oppressed. The pervasive legacy of colonisation endures beyond formal political rule, shaping theological interpretation, ecclesial structures, and Christian identity itself. A Christian methodology of decolonisation therefore requires more than historical critique; it demands theological repentance, Christ-centred hermeneutics that resist imperial readings of Scripture, the recovery of marginalised and indigenous Christian voices, and an ethical reorientation toward justice, repair, and restorative praxis. Decolonisation, thus understood, seeks not the abandonment of Christianity but its reformation—realigning faith, doctrine, and practice with the life, teachings, and redemptive intent of Jesus Christ.

1. Decolonisation Begins with Undoing Imposed Religious Symbols

Catholic clerical attire did not arise from biblical mandate. It emerged from:

Roman imperial culture

Medieval European class hierarchy

Colonial power structures that fused church, empire, and domination

In colonised contexts, religious clothing functioned as:

A visual marker of superiority

A tool of psychological domination

A sign that holiness looks European

Decolonising faith therefore requires stripping away symbols that encode imperial power, not gospel truth.

2. God Explicitly Rejects Sacred Clothing as Identity

A. God Removes Priestly Garments When They Become Corrupt

In Exodus, priestly garments were permitted only as functional symbols within a covenantal system. However, Scripture later shows that God removes priestly garments when they become symbols of corruption:

“I will clothe his enemies with shame…” (Psalm 132:18)

The prophetic tradition makes clear:

Garments do not guarantee holiness

Clothing becomes offensive when it masks injustice (Isaiah 1:11–17)

Thus, religious attire is conditional, not sacred—and subject to removal when it obstructs righteousness.

3. Jesus Directly Condemns Religious Dress as Spiritual Pride

A. Jesus Attacks Visible Religious Status

Jesus explicitly condemns religious leaders who use clothing to display holiness:

“They do all their deeds to be seen by others… they love the place of honour… and to be called rabbi.”
— Matthew 23:5–7

Key points:

Jesus links religious clothing with ego, hierarchy, and domination

External markers of holiness are treated as hypocrisy

Public religious distinction is portrayed as anti-kingdom

Catholic attire functions precisely in the way Jesus condemns:

Separating clergy from people

Broadcasting spiritual rank

Producing reverence through appearance rather than justice

4. The New Testament Abolishes Religious Uniforms Entirely

A. The Gospel Ends Sacred Dress Codes

The early church completely abandons religious attire:

“There is no longer Jew or Greek, slave or free…”
— Galatians 3:28

This is not merely social—it is theological:

No priestly class

No sacred uniforms

No visible hierarchy

To reintroduce clerical attire is to reverse the gospel.

5. Paul Explicitly Rejects External Religious Identity Markers

Paul dismantles all identity rooted in external signs:

“Such regulations indeed have an appearance of wisdom… but they lack any value in restraining the flesh.”
— Colossians 2:23

Religious clothing:

Has appearance of holiness

Produces false authority

Distracts from ethical transformation

Paul’s theology is anti-symbolic religion when symbols replace lived justice.

6. Catholic Attire Is a Colonial Re-Enactment of Empire

Historically:

Missionaries arrived in clerical dress

Clothing marked them as civilisers

Indigenous spiritual expressions were criminalised

Wearing Catholic attire today:

Re-centres Europe as sacred

Perpetuates colonial memory

Re-inscribes power asymmetry

Biblically, this contradicts the incarnational model of Jesus, who:

Wore ordinary clothing

Rejected priestly privilege

Identified with the oppressed

7. The Holy Spirit Rejects Uniformity of Appearance

At Pentecost: “Each one heard them speaking in their own language.” — Acts 2:6

The Spirit affirms:

Cultural plurality, Local expression, Embodied faith, not imposed form.

Uniform religious attire opposes the Spirit by enforcing sameness rooted in imperial Christianity.

8. Biblical Faith Locates Holiness in Justice, Not Dress

Scripture consistently teaches:

God desires justice over ritual (Micah 6:8). Humility over status. Embodiment over performance.

Jesus’ harshest critiques are reserved for: Religious elites, Visible holiness, Institutional power masked as devotion.

Conclusion

 Decolonising Faith Is a Biblical Mandate

To abandon Catholic religious attire is:

Not rebellion

Not disrespect

Not heresy

It is:

Obedience to Christ

Rejection of empire

Restoration of gospel simplicity

Liberation from colonial theology

“The kingdom of God is not a matter of talk but of power.” (1 Corinthians 4:20)

The Bible Is Against Religious Dress as Pride and Power

From Torah to Gospel:

Religious clothing is temporary

Dangerous when absolutised

Rejected when it creates hierarchy

Condemned when it displays pride

Decolonisation is not modern ideology—it is biblical faithfulness.

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Posted by: pastorapbell | March 26, 2026

From Passover to “Easter”: Recovering the Prophetic Power of the death of the Lamb of God and Exposing the Good Friday Myth.

By Pastor Alton P Bell – March 2026

Introduction

The transformation of the biblical Passover into what is widely called “Easter” represents one of the most profound theological shifts in church history. What God instituted as a perpetual memorial of deliverance, covenant, and prophetic redemption has, in many traditions, been reinterpreted through the lens of culture, reduced to symbols of fertility, seasonal renewal, and religious custom. This shift not only obscures the original intent of the feast but also distorts the prophetic timeline surrounding the death, burial, and resurrection of Jesus the Messiah. A careful reading of Exodus 12 and Leviticus 23 (NRSV) reveals that Passover is not merely historical it is prophetic, precise, and deeply connected to the Messiah’s work. When properly understood, it also challenges the commonly accepted notion of “Good Friday” as the day of crucifixion.

Scriptural integrity

In Exodus 12, the Passover is instituted in the context of divine judgment and deliverance. The Israelites are enslaved in Egypt, and God declares that He will strike down every firstborn in the land. Yet He provides a means of escape through the blood of a lamb. Exodus 12:5–7 (NRSV) states that the lamb must be “without blemish, a year-old male,” and its blood must be applied to the doorposts and lintel of each house. This act establishes a foundational theological principle: salvation through substitutionary sacrifice.

Verse 13 declares, “The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you…” (NRSV). Deliverance is not based on personal merit, but on the visible application of the blood. This moment introduces a prophetic pattern that finds its fulfilment in the Messiah. The lamb in Egypt was not the end of the story it was a shadow of something greater.

Equally important is Exodus 12:14: “This day shall be a day of remembrance for you. You shall celebrate it as a festival to the Lord; throughout your generations you shall observe it as a perpetual ordinance” (NRSV). Passover is not optional, nor is it temporary. It is an enduring divine appointment meant to anchor the identity of God’s people in the memory of redemption.

Leviticus 23 reinforces this by placing Passover within the framework of God’s appointed times. Verse 4 declares, “These are the appointed festivals of the Lord, the holy convocations, which you shall celebrate at the time appointed for them” (NRSV). Verse 5 specifies, “In the first month, on the fourteenth day of the month, at twilight, there shall be a Passover offering to the Lord” (NRSV). These feasts are not human traditions they are divine appointments (moedim Is Hebrew for appointed times), rehearsals of God’s redemptive plan.

Immediately following Passover is the Feast of Unleavened Bread. Leviticus 23:6 states, “And on the fifteenth day of the same month is the festival of unleavened bread to the Lord; seven days you shall eat unleavened bread” (NRSV). Leaven, often symbolic of sin, is removed, pointing to purification following deliverance. Then comes the Feast of First Fruits (Leviticus 23:10–11), where the first sheaf of the harvest is waved before the Lord as an offering. These feasts are not isolated they form a prophetic sequence: sacrifice (Passover), sanctification (Unleavened Bread), and resurrection/first harvest (First Fruits).

This sequence is crucial for understanding the timeline of the Messiah’s death and resurrection and it directly challenges the traditional “Good Friday” narrative.

In Matthew 12:40 (NRSV), Jesus declares, “For just as Jonah was three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth.” This statement is precise. It does not allow for symbolic or partial interpretation. Three days and three nights constitute a full period of approximately 72 hours. This period also indicates that the individual was dead and according to Jewish tradition, the soul had returned to God.

The traditional Good Friday to Sunday morning timeline does not satisfy this requirement. From Friday evening to Sunday morning is, at most, two nights and one full day, far short of the three days and three nights explicitly stated by Jesus. This discrepancy has led many to reconsider the timing of the crucifixion in light of the biblical feasts.

John’s Gospel provides a critical clue. In John 19:31 (NRSV), it states that the day following the crucifixion was a “high day” not merely a weekly Sabbath, but a special Sabbath associated with a feast. This aligns with the first day of Unleavened Bread (Leviticus 23:7), which is itself a Sabbath regardless of the day of the week on which it falls.

If the crucifixion occurred on the day of Passover (the 14th of the first month), and the following day was the high Sabbath of Unleavened Bread (the 15th), then the crucifixion did not necessarily occur on a Friday. Instead, it could have occurred midweek commonly proposed as Wednesday allowing for three full days and three full nights in the tomb, culminating in a resurrection at the close of the weekly Sabbath, just before the first day of the week.

When I am lifted up from the earth, will draw all people to myself.” (John 12:32)

This aligns perfectly with the Feast of First Fruits. According to Leviticus 23:11 (NRSV), the sheaf is waved “on the day after the sabbath.” The Messiah, as the “first fruits” of those who have died (1 Corinthians 15:20), rises in alignment with this appointed time. Thus, His resurrection is not random, it is prophetically timed according to the feast.

The Good Friday tradition, while deeply ingrained in many Christian communities, does not align with the full testimony of Scripture when examined through the lens of the appointed feasts. It represents an inherited tradition that, like the renaming of Passover as Easter, may obscure the precision and prophetic beauty of God’s redemptive plan.

The shift from Passover to Easter further compounds this issue. The term “Easter” is not found in most modern translations of Scripture and carries associations with pre-Christian fertility symbols such as eggs and rabbits. These symbols emphasize life cycles and reproduction rather than sacrifice, covenant, and redemption. While they may hold cultural significance, they do not originate from the biblical narrative.

By contrast, the Passover is centred entirely on the Lamb. It is about blood, deliverance, and divine judgment. It is solemn, intentional, and deeply theological. Exodus 12:26–27 (NRSV) anticipates future generations asking, “What do you mean by this observance?” and instructs that the answer must point back to the Lord’s act of passing over the houses of Israel in Egypt. The meaning is fixed, it is not open to reinterpretation based on cultural trends.

To replace or overshadow this with symbols of fertility is to shift the focus from redemption to nature, from covenant to culture. It risks trivializing what Scripture presents as one of the most sacred and defining moments in the history of God’s people.

Recovering the biblical understanding of Passover also restores the unity of Scripture. The Exodus is not an isolated event; it is the foundation upon which the entire redemptive narrative is built. The Messiah’s death at Passover, His sinless body represented in Unleavened Bread, and His resurrection as First Fruits demonstrate that the feasts are not obsolete, they are fulfilled. They reveal the continuity of God’s plan from Genesis to Revelation.

Moreover, the simplicity of the original observance stands in stark contrast to modern practices. The Passover meal includes unleavened bread and bitter herbs, symbols of haste and suffering. There is no emphasis on spectacle or entertainment. The focus is remembrance, reverence, and teaching. It is designed to shape identity, not merely to create an experience.

The challenge for the contemporary church is therefore not merely to critique tradition, but to return to Scripture. This involves re-examining inherited practices in light of the Word of God and being willing to realign with the biblical narrative where discrepancies exist.

Conclusion

The Passover is not just a Jewish tradition it is a divine revelation of redemption. It points directly to the Messiah, the Lamb of God, whose blood delivers from judgment. It establishes a pattern that is fulfilled with precision in His death and resurrection. To obscure this with misaligned timelines or culturally derived symbols is to lose sight of the depth and power of the gospel.

In conclusion, the renaming of Passover as Easter and the perpetuation of the Good Friday crucifixion narrative both illustrate how tradition can sometimes overshadow Scripture. By returning to Exodus 12 and Leviticus 23 (NRSV), and by taking seriously the words of Jesus in Matthew 12:40, we recover a clearer, richer, and more accurate understanding of God’s redemptive work. The Passover stands as a prophetic masterpiece one that calls every generation not to cultural adaptation, but to covenant remembrance.

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Posted by: pastorapbell | January 17, 2025

Joining the dots… unlocking the prophecies for today’s people of God

Our teaching series will unpack the prophecies and reconcile them with historical data to show beyond a shadow of a doubt that the numbers given by the angel Gabriel to the prophet Daniel and ratified by Jesus, are amazingly accurate once we know how to work them out. They are not symbolic as some scholars assert but occurs just as the angel Gabriel defined. Below, I outline a curriculum to enable all believers to benefit from this revealed knowledge.  This series started on the 15th January till 26th February 2025.

Curriculum

  1. Working out the times in Daniel, Ezekiel, and Leviticus.
  2. Understanding Daniel’s 70 weeks prophecy.
  3. The sins of Israel and Judah in Ezekiel 4 and their relation to Daniel’s 70 weeks.
  4. The little horn in Daniel 7:8.
  5. The four horsemen and their meanings.
  6. The opening of the seven seals post-Roman Empire (476 A.D.) with historical context.
  7. The timeline of God’s people taken into slavery and the distress never seen before.
  8. Events during the times of distress or tribulation and their duration.
  9. The significance of the Arab slave trade.
  10. The Trans-Atlantic Chattel slave trade in the biblical narrative.
  11. The final week of Daniel’s 70 weeks and its historical context.
  12. The identity of the whore of Babylon and the 10 kings with her.
  13. The role of America and modern Israel in this context.

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Posted by: pastorapbell | January 5, 2016

Sing O You Barren One!!

Isaiah 54 – the word from the Lord to His church.

Today as we reflect on the first two verses from Isaiah 54, let us hear what the lord is saying to us, His church.

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In verse 1 we are informed that the children of the desolate will be more than those of the Lord’s bride. Clearly this is telling us that those who are married to the Lord. i.e. His Bride the church, are in the minority. And so in 2016 this is the case. Those who stand up for truth and righteousness and endeavour to life according to scriptural imperatives are being marginalised, labelled as bigots and demonised in the UK, while every effort is made not to offend those of other faiths and to accommodate them. Today 5/1/2016, Pastor James McConnell will hear the decision from the courts in Ireland for preaching that Islam is an instrument of the devil.

See https://www.youtube.com/watch?v=UUJFIMciQA8 for full message on YouTube. Whilst in Christendom, leading clergymen and clergywomen are embracing same sex marriages and the LGBT agenda to display inclusiveness. The children of the desolate woman is indeed becoming more than those who are married to the Lord!!

All is not lost. We are encouraged to sing, burst out into songs of praise and worship to our God and get ready for revival, as those who don’t know our God (the children of the desolate woman) will experience his love and the peace that comes from embracing him as Lord of all. We are encouraged to love those who persecute us, pray for those who despitefully use us (Matt 5:43ff) and to demonstrate the covenant of peace that our God has established. His kingdom is here and Jesus is the king of this kingdom. Earlier in his pronouncements, Isaiah tells us that he will be called, Wonderful, Counsellor, Mighty God, Everlasting Father and Prince of Peace, his kingdom will be established on the pillars of Justice and Righteousness and will last forever (Isa 9:6&7).

As we start this New Year, let us revive the need for continued intercession and consistent bible study, rather like the first Christians did. As Clifford Hill points out in his ‘Outlook for 2016’[1], there is a great need for the people of God and followers of Jesus to understand what is happening across the globe. The political and religious leaders are blind and are misleading people, hence Jesus laid this charge against them, when he said, “This is why I speak to them in parables: ‘Thought seeing, they do not see; though hearing they do not hear or understand’. In them is fulfilled the prophecy of Isaiah: ‘You will be ever hearing but never understand; you will be ever seeing but never perceiving’” (Matt 13:13-14). That same charge is pertinent for our political and spiritual leaders today, as the same spiritual blindness affects them. They do not understand the purposes of God neither do they know how to enter the council of the Lord to hear from Him.

If we understand the purposes of God which are clearly revealed in the Bible, the Holy Spirit then enables us to discern what God is doing today. When we only look and listen to the news with our human understanding we fail to realise what God is doing. In recent years God has been exposing the corruption in Western society by turning the searchlight of his Truth upon the greed and corruption in the banking industry, among our politicians and business leaders, and exposing the moral corruption of celebrities. The focus of his penetrating Truth has now swung onto Islam and the atrocities committed by the Islamic State in Iraq and Syria which are exposing the very heart of Islam. Saudi Arabia executed more people last year by beheadings and stoning than ISIS; and all this violence is committed in the name of Allah, the god of Islam in fulfilment of instructions in the Koran.

Finally, we are encouraged by the prophet Isaiah, to enlarge the site of our tents, that is, we are to make preparation for the harvest that is coming. As we prepare spiritually by fasting and prayer, let us get our own houses in order and ask God to save our families and those whom we have influence over. Then let us cry out for our towns and cities and finally for our country and those who are facing persecution across the globe.

Let us embrace this year as the year of multiplication.

HDR-Ministries – Alton Bell

[1] See Issachar ministries UK, Issachar Comments Papers, ‘Outlook for 2016’. www.issicharministries.co.uk

 

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Posted by: pastorapbell | January 2, 2015

The Power and Value of Forgiveness

Whilst Jesus was physically on earth, his followers, called disciples, asked him to teach them how to pray. So he taught them to pray and today many people pray in the same manner but call this prayer the Lord’s prayer.

Prayer and fastingIt is obvious to those who are discerning, that this is the disciples prayer and the most important part of the prayer is the line that says “forgive us our trespasses as we forgive those who trespass against us.”

The reason why I think that this line is so important, is because of the serious implications that unforgiveness poses. Everyone has the power to choose and the choice to forgive or to keep things in our hearts is a personal one. The writer of Hebrews alludes to the dangers of allowing anger and bitterness to control our lives, when he encourages us to “Pursue peace with everyone”, Heb. 12:14. Since a life of peace and contentment, leads to Holiness which allows us to see God.

Conversely, a life of unforgiveness and anger, which are characterised by keeping malice, being involved in quarrels, dissensions, envy, strife and so on (see Gal. 5:19ff) leads to bitterness and regret. The root of unforgiveness when watered by anger and angry situations, produces a harvest of the flesh which exhibit themselves as various types of cancer (liver and pancreatic cancer being the most common). This limits our effectiveness as witnesses for God and reduces our life expectancy to 70 years or below (see Psalm 90 which states the fate of those who disobey God’s precepts).

In sum, as we start this New Year 2015, let us start by humbling ourselves, confessing our sins and asking the Holy Spirit to reveal to us things that have remained hidden for years. And as the apostle Paul reminds us, ‘love is patient; love is kind; love is not boastful or arrogant or rude, it does not insist on its own way, it is not irritable or resentful, it does not rejoice in wrongdoing but rejoices in the truth. Love bears all things, believes all things hopes all things and endures all things (1.Cor.13:4ff). As soon as we forgive those who wronged us, we allow love (God) to guide us.

Verse for New Year:  Phil. 3:13; Forgetting what is behind me, I press forward to what is ahead.

 

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