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Arthur Wallis

Arthur Wallis

      Through the teaching and writing of Arthur Wallis, most notably his book The Radical Christian (1981), Wallis gained the reputation of ‘architect’ of that expression of UK evangelicalism initially dubbed ‘the house church movement’, more recently labeled British New Church Movement.

      Born the son of ‘Captain’ Reginald and Mary Wallis. He attended Monkton Combe School, near Bath, before going on to Sandhurst and wartime service in the Royal Tank Regiment. He was wounded at the Anzio Bridgehead, an event that led him to question the compatibility of his army service with his sense of calling to Christian ministry.

      Following in his fathers footsteps, Arthur then embarked on an itinerant preaching and teaching ministry, with a particular emphasis on revival, prayer, the work of the Holy Spirit, and the ‘restoration’ of the church. He had deeply impacted by accounts of the Revival that took place on the Isle of Lewis in 1949 which he visited. His book In the Day of Thy Power (Christian Literature Crusade: 1956) was the fruit of this visit and his subsequent studies. He wrote some eleven books on themes promoting the Christian life, and travelled widely (in particular to the USA, Australia and New Zealand).

      For much of his life Arthur lived in Talaton in Devon, moving in the last decade of his life, first to Yorkshire to join Bryn Jones’ Covenant Ministries, and later in 1981 to Southampton to be part of the leadership of the Community Church.

      Shortly before his death, twenty years ago this year, he asked for no other memorial than “fruit in people’s lives”. Those who had the privilege of knowing him testify to the lasting impact that Arthur made upon them. His vision for revival is as fresh and as relevant now as it ever was. His book, God’s Chosen Fast (Kingsway: 1968) is the acknowledged classic on the topic of fasting, whilst his book The Radical Christian (Kingsway: 1981) which was his most difficult to write continues to call the Christian to live the dynamic life of Jesus.

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We have a few examples in Scripture of what we have called the absolute fast, that is, abstaining from drinking as well as eating. Normally this was never for more than three days,
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She called this absolute fast because desperate situations require desperate measures.
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I ate no delicacies, no meat or wine entered my mouth. Daniel 10:3 The emphasis here is upon restriction of diet rather than complete abstention.
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The partial fast allows a great many variations which have been tried with blessing and benefit. There is the method of living exclusively on one type of food for the duration of the fast.
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Others have partially fasted by omitting a certain meal each day, thus strictly limiting the quantity of food consumed.
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Vigilance is needed to ensure that the value of omitting the one meal is not offset by increasing the intake at others!
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The partial fast is of great value, especially where circumstances make it impossible or inconvenient to undertake a normal fast. Certainly it requires no less self-discipline. It can be used as a steppingstone to the normal fast by those who have never fasted before. One of its great advantages is that even after being sustained for a long period, normal eating can be resumed almost at once, which is not the case with the other two kinds of fasting.
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under these three main fasts we have now considered, biblical fasting may be public as well as private, regular as well as occasional, involuntary as well as voluntary. We shall notice too the differing needs and circumstances that moved men to fast, and their application for us today.
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recognize prayer as a vital necessity.
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It is significant that the Lord dealt with fasting as a spiritual exercise distinct from praying.
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There is concern in the hearts of many for the recovery of apostolic power. But how can we recover apostolic power while neglecting apostolic practice? How can we expect the power to flow if we do not prepare the channels? Fasting is a God-appointed means for the flowing of His grace and power that we can afford to neglect no longer. The fast of this age is not merely an act of mourning for Christ’s absence, but an act of preparation for His return.
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It needs to be stressed that fasting, whether regular or occasional, is a matter between the individual and God.
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Why are we not more holy?” asked John Wesley, another regular faster, addressing his preachers. “Chiefly because we are enthusiasts, looking for the end without the means.
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I will hear from heaven, and will forgive their sin and heal their land” (2 Chron. 7:14).
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They were not ministering to God but to the pride of their own hearts.
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We are not to be in bondage to rules, even spiritual ones. “If you are led by the Spirit you are not under the law” (Gal. 5:18).
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God’s chosen fast, then, is that which He has appointed; that which is set apart for Him, to minister to Him, to honor and glorify Him; that which is designed to accomplish His sovereign will.
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Moses went on to warn them, “Take heed . . . lest, when you have eaten and are full . . . your heart be lifted up” (8:11–14). Hosea tells us that this is exactly what happened (Hos. 13:6), despite the warning.
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His baptism in the Jordan was His dedication unto death in anticipation of the cross. Though He received the Spirit then in measureless fullness, the power was not operative until He returned from the wilderness testing. By His acceptance of those six weeks of fasting, He was reaffirming His determination to do the will of His Father even to the end. It was His final preparation and consecration for His heavenly mission. As He returned to Galilee in the power of the Spirit, the works of God were manifested in Him.
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God had to say: “Fasting like yours this day will not make your voice to be heard on high” (58:4). But that is clearly one thing that fasting is intended to do, for, describing the fast that He has chosen, God goes on to say, “Then you shall call and the Lord will answer” (58:9).
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