ach summer millions of Christians in 200 countries take to the streets worldwide for the annual March for Jesus.  This includes tens of thousands of cross-denominational church members.  In Britain alone churches in over 40 cities will take part in their local March for Jesus (MFJ).  Yet, for all of the very visible witness and camaraderie of so many professing Christians 'taking the walls off the church' and happily walking the highways and byways of the land 'for Jesus' each year, there is still contention among Christians about the very nature and ethos of the March for Jesus itself. 
        In response to the question "What do you believe you are marching for?" most marchers would, perhaps, give a rather puzzled but stout reply - 'I'm marching for Jesus!'  Further clarification of the purpose of marching might elicit reasons and personal objectives including 'evangelism' or 'witnessing'.  So far so good.  The problem comes when one looks more closely at the root aims and ethos of the MFJ as stated by the leaders and founders themselves.
          As a Christian and a church leader I personally have never had a problem with the concept of getting out on the streets, with other churches, as a visible witness for Christ.  I have been only too pleased to do this very thing most Good Friday mornings over many years - and for far longer than March for Jesus has been around.  Neither do I have any problem at all in praying as I walk along the street - again, I have been doing this for years.
          The problem for some Christians, and the one that leads to real contention with the March for Jesus, is the single issue of 'spiritual warfare' as it is defined and perceived by the founders, key leaders and organisers of the March.  It is, however, one that every marcher needs to consider.  Why?  I would say for two reasons: first, because whatever those who join in believe about the MFJ in Britain, the key reasons for its very existence, in the eyes of the leaders and organisers, is not to make the church highly visible, or to promote evangelism or witness.  The main reason for its existence is to engage participants in 'spiritual warfare'.  And it is what these leaders conceive 'spiritual warfare' means that should cause any mature Christian cause for concern.
          By spiritual warfare the March's leaders mean direct spiritual warfare against geographical, 'territorial spirits' who, they maintain, reign over our cities.  Secondly, if the detractors are right, then this kind of spiritual warfare is not only without biblical warrant but is specifically warned against in Scripture.  This has real personal ramifications for every marcher.  The chief stated objective of the March for Jesus is to change the spiritual atmosphere of the marched areas by claiming victory over the demons/evil spirits in that area.  I am not aware of any statement or aim made by the MFJ leadership in Britain over recent years that has changed this central founding ethos.
          MFJ's co-founder Graham Kendrick's says explicitly, "...direct evangelism has never been the primary purpose of the marches."(1)  So then we are told that evangelism is  incidental.  The March for Jesus book, written by the MFJ's British co-founders in 1992, clarifies the main reason for the March in a number of statements including, "Our objectives were first and foremost spiritual.  We wanted to see a change in the spiritual atmosphere over our country"(2) (emphasis mine- PG). 
          Surprisingly, the co-founders of the March openly admit they do no know what they are doing when they are engaged in spiritual warfare. Nevertheless, they do it.  Roger Forster says, "We don't know how to engage totally the spiritual forces of darkness that are vested in the structures of society...We don't know what happens when we declare the victory of Jesus into the cosmos - what we do know is something happens."(3)
          The book March for Jesus (1992), in its appendix, attempts to deal with such criticisms.  Criticisms levelled at the theology of the founders concerning the biblical nature of spiritual warfare, from its inception.  But the arguments proffered by Roger Forster do not stand up to close examination.  Most bemusing is Forster's rambling and clearly confused thinking both theologically and, in places, in his unusual use mixed metaphor and bizarre imagery. In the MFJ book Daniel is invoked as one who engaged in 'taking on' spiritual, territorial demons directly.  'As he (Daniel) prays the Prince of Persia and the Prince of Greece come under various restrictions or directions.'(4)  But, is that really what Daniel 10:12-14 says?
          As Daniel is walking by the river he has a vision (there is no indication that he was praying at the time).  Before embarking on an explanation, however, the angel Gabriel tells Daniel that he (Gabriel) is there in response to Daniel's prayers made twenty-one days beforehand and that the 'Prince of the Persian kingdom' had held him up in the intervening period.  Now, whether 'the Prince of Persia' is a territorial spirit or not is not the issue.  The issue is that at no stage are we told that Daniel engaged in direct prayerful, warfare contending with him - either before or after Gabriel's appearance.  Neither did Gabriel thank him (Daniel) for his prayerful assistance in this spiritual warfare.  Nor did Daniel get on his knees and engage in direct 'spiritual warfare', having been appraised of the situation by Gabriel.  Gabriel goes further and tells us that help was given him, but from another source altogether (and one in the spiritual realm) - from the Archangel Michael.  There is no indication anywhere that Daniel played a part directly in this heavenly battle other than indirectly through normal prayer i.e. praying about the things he could see and did know were evil.  Clearly, unlike the MFJ leaders, Daniel did not believe it was his purpose to take part in MFJ-style 'spiritual warfare' when he would clearly not have known what he was doing.
          Having depicted Daniel, incorrectly, as engaging in a mystical, vague spiritual warfare Roger Forster (leader of the Icthus Fellowship, London) then tells us: "In the same way we also wrestle with spiritual forces and engage them in warfare". He quotes Ephesians 6:12 as his biblical authority.  He is right to choose this passage here.  For it does indeed clarify our thinking greatly on the issue. In fact, this passage is absolutely critical for a proper understanding of true spiritual, biblical warfare. 
          Ephesians 6:12 tells us: 'For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.'  Paul is telling us very clearly that though our battles appear be against the evils we see in this world, in reality, they are against the evil heavenly powers that are behind them.  It is not an invitation to avert our efforts from the evils of this world and take on heavenly powers directly.  A proper reading of the whole passage reveals that the only offensive weapon we can use in this battle is 'the sword of the Spirit, which is the word of God'.  It does not allow for a spurious, nebulous and exceedingly dangerous direct form of 'heavenly warfare', as per the books of Frank Peretti.  (NB. Peretti himself states that his books are in no way theological and were purely intended as fictional novels.  Sadly, their success has spawned avid imitators who read novels more closely than the Scriptures).  The Bible clearly teaches us that the evils with which we should engage are the evil arguments patterns of thinking that become strongholds for wrongdoing.  As 2 Corinthians 10:4-5 makes only too clear: 'For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ'.
          Our focus as Christians should always be to confront the worldly social and moral evils that we see and the thinking, belief and practice that lead to these evils.  These, and not fanciful enemies, are the ones that our Lord would have us fight.  We are called to engage ourselves in spiritual warfare, as did Wilberforce against the evil of slavery and the thinking and arguments that shored up this very practical evil.  In Ephesians 6 what Paul is telling us is that by engaging in spiritual warfare/prayer directly against the evil that we see around us we are, in fact, taking on the 'spiritual forces of evil in the heavenly realms'.  Direct confrontation with those spirits is, however, nowhere encouraged.
          The Bible goes even further and specifically warns us against arrogantly taking on (evil) angelic forces: 'Presumptuous are they, self-willed, they are not afraid to speak evil of dignities (angels).  Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord' (2 Peter 2:10-11).  Here Peter specifically warns us not to bring accusations against angelic powers - principalities.  To rebuke and rail at these powers is something even God's own angels shrink from doing.  Not so our friends behind the MFJ. 
          This then is the crux of the thinking behind a movement that believes it can reclaim geographical territory for the Lord.  This theology and ethos lies at the very heart of the modern March for Jesus Movement.  In truth it is mystic Gnosticism and not biblical in its understanding.  In the MFJ book Roger Forster even embarks upon a remarkable list of 'marching' analogies he finds in Scripture to further vindicate a biblical mandate for marching.  He rightly points to Joshua's army marching around Jericho and David leading the Ark procession back to Jerusalem as examples of biblical marching.  Of course, while they were marching, what they very clearly were not doing (or we would surely have been told), was practising spiritual warfare against territorial spirits.  Forster goes still further in bolstering his case with a series of quite bizarre references to other alleged biblical examples:
'Jesus marched physically out of the grave' (pg. 151)
'...and marched physically up into heaven'  (pg. 151)
'He marched through the cross' having first apparently 'leapt into the grave' (pg. 153)
'Rising up to heaven, he marched past Satan, past the authorities, principalities and powers' (pg. 153).
But as I have already pointed out - it is not the marching that is the problem.  It is the reason for the marching that matters.  The practice of marching to 'reclaim the land' by defeating 'territorial demons' has no precedent anywhere in Scripture.
          All this brings us to a final point.  If, as the co-founders claim, God 'told' them to march, then it begs the question 'How could the leaders have become so confused as to mistakenly pursue the MFJ for the wrong reasons?  Certainly God would not tell them to do something (i.e. cleanse the area of territorial spirits), through the Spirit, when his Word has already directed us not to 'rail against them' or oppose them directly.  Do not Word and Spirit always agree?
        The bottom line for everyone thinking of joining this year's March for Jesus is: 1.  What is the clear focus and ethos of their local March for Jesus - evangelism, witness or spiritual warfare?  2.  Do I want to identify (by marching) with the ethos of anything that, even though it appears vibrant, 'spiritual' and widely accepted by others is wrongly focused and at odds with God's Word? 
          It must be remembered who is controlling the agenda.  Whatever marchers may think they are doing, the March for Jesus organisers will be controlling the agenda.  The prayer and praise (materials written by the organisers - though not universally adopted - are provided for marchers to create a focus and sense of unity), giving out literature, issuing press releases and speaking to the media - on behalf of the March and other marchers.  In that sense no one can escape participating in the theology of the leaders and organisers.  Whether we take part in this year's March for Jesus or not, each of us needs to be more fully aware of the realities, and indeed with every new movement, and make an informed decision based on that knowledge.  As the Word tells us 'the spiritual man judges (discerns) all things.' (1 Corinthians 2:15).  CRN's advice would be: it is wrong-headed and shot through with theological error in its leadership and conception - in the name of our Lord we should have nothing to do with it. 

(1-4)  March for Jesus by Kendrick, Coates, Forster & Green (Kingsway, 1992)