Est. 1967

Vol. 57 No. 8| August 2023

£2.00

Evangelical

Times

E

T

By Mike Judge, Editor

An Anglican vicar has had his bank account shut down after he answered their request for customer feedback, and he told them of his concern about the bank pushing the LGBT Pride agenda.

Revd Richard Fothergill told Yorkshire Building Society (YBS) to focus their resources on managing people’s money, not on social engineering.

He also told his bank he was particularly concerned about the transgender movement’s influence on young children, and he referenced ‘drag queen story hour’ as an example.

He later received a letter from his bank saying his account was being shut down after 17 years, and he had two weeks to withdraw his money.

According to reports in the media, the letter stated that YBS had a ‘zero tolerance approach to discrimination’ and that his feedback was ‘not tolerable’.

The letter also claimed that YBS’s relationship with Revd Fothergill had ‘irrevocably broken down’.

In response, Revd Fothergill told The Times, ‘I wasn’t even aware that our relationship had a problem. They are a financial house – they are not there to do social engineering.

‘I think they should concentrate their efforts on managing money, instead of promoting LGBT ideology. I know cancel culture exists and this is my first first-hand experience of it. I wouldn’t want this bullying to happen to anyone else.’

A spokesman for YBS said, ‘We only ever make the difficult decision to close a savings account if a customer is rude, abusive, violent or discriminates in any way, based on the specific facts, comments and behaviour in each case.’

There have been a number of recent cases of banks shutting down the accounts of people who hold religious beliefs or political opinions which differ from the progressive liberal agenda.

So many that a source within the Treasury Department told The Daily Telegraph the government will take urgent action to make sure banks don’t drop customers because of their beliefs.

Last month, Christian charity Core Issues Trust won more than £20,000 in an out-of-court settlement with Barclays Bank after they had their account shut down (see p.3 for more coverage).

Comment, p.10

Vicar has bank

account closed

for sharing his

trans concerns

Revd Richard Fothergill (Credit: GB News)

Draft bill to criminalise

conversion practices is long delayed

Proposed new laws which seek to criminalise s0-called ‘conversion practices’ have been greatly delayed.

There is speculation that the government may be realising just how problematic it is to legislate in this area.

Banning ‘conversion practices’ could interfere with religious freedom and may even criminalise parents who try to stop their child receiving transgender treatment.

A draft bill was expected by the end of May, followed by twelve weeks of ‘pre-legislative scrutiny’, but May came and went without it being published.

Last month, the government repeated its commitment to publish a draft bill before the end of this parliamentary session, which finishes on 20 July after this edition of ET went to print.

If so, it is likely that the pre-legislative scrutiny will spill over into the new parliamentary session after the summer.

Gay rights groups are pushing hard for the most radical law, which would criminalise preaching, praying, pastoring, and parenting in line with biblical teaching on sexual ethics.

But the government says it does not want to interfere with the ordinary religious practices of churches, nor does it want to limit free speech.

Alan Thomas

A shrink thinks…Dementia in

the church

What to do when your child is addicted to video games

Mostyn Roberts

Challenging wokeness: The Christian response

Melanie Hempe

The first six years at Evangelical Times

Dr Peter Masters

Home education:

An honour for the sake of the gospel

Jessica Turpin

2 | Evangelical Times, August 2023

National News

NEWS IN BRIEF

Franklin Graham

comes to London

In August, Franklin Graham will share the hope of the gospel at the ExCeL London. According to the organisers of the free event, the ‘God Loves You’ tour aims to bring together Christians across London to share the hope of Jesus Christ and help equip the local church.

Rise in divorce

since ‘no fault’

There were 28,865 divorce applications under the no fault divorce legislation in the first three months of 2023 alone, the Ministry of Justice has confirmed. Statistics from the family courts and divorce cases show that in the first full year since the new legislation was introduced, nearly 120,000 couples applied for a divorce/dissolution.

Lord’s Prayer

‘problematic’

Saying ‘Our Father’ at the start of the Lord’s Prayer may be ‘problematic’, the Anglican Archbishop of York has said. Stephen Cottrell said the word ‘father’ can be difficult for people who experience abusive parents, and it may reflect too much of an ‘oppressively patriarchal grip on life’.

Maya Forstater

wins over £100k

Maya Forstater, who lost her job for defending the reality of biological sex, has been awarded more than £100,000 in compensation. In 2019, the then tax consultant’s contract was not renewed after she tweeted that biology

determines whether people are male or female. She has since become a vocal critic of the trans agenda.

A Christian parent governor has been reinstated by the High Court after being dismissed for raising concerns with the trans-affirming sex ed policy at her children’s primary school.

According to The Christian Institute (CI), the success of the case will reassure parents and school governors of their right to challenge inappropriate teaching on gender and sexuality in schools.

‘Susan’ (not her real name), has been granted anonymity by the Court in order to protect her children. She reached a legal settlement with the school after being kicked off its Governing Body for pointing out legal errors in its Relationships and Sex Education (RSE) policy.

The Governing Body and Local Authority have both accepted that the decision to remove Susan was unlawful.

It is acknowledged that at all times Susan had sought to act in line with the Governor’s Code of Conduct and in the best interests of the school and its pupils.

According to the CI, Susan challenged school lesson plans that included a claim that being a ‘man’ or a ‘woman’ is determined by personality, hobbies, and clothes – not biology.

There were also lesson activities that encouraged children to question their own gender identity.

Susan said, ‘I’m absolutely delighted that I’ve been vindicated. It feels wonderful to be back and helping the school get the best outcomes for all the children there.’

She first raised her concerns with fellow governors in March 2021, pointing out that adopting the draft RSE policy could be unlawful.

When other governors did not engage with her concerns, at the headteacher’s suggestion, Susan resorted to the school’s official complaints procedure.

But before this had concluded, the Governing Body told her that ‘[your] continued dissatisfaction with the outcome of the complaints process is not consistent with supporting a collective decision made by the governing body’.

In June 2022, it removed Susan as a governor, triggering a five-year ban on her serving as a governor in any school in England.

In September, an appeal panel constituted by the Local Authority upheld the Governing Body’s decision.

Susan’s legal team, including human rights expert Paul Conrathe, argued the Governing Body and Appeal Panel acted unlawfully in how they removed her.

Ciarán Kelly, deputy director of The Christian Institute, said, ‘It was clear from the start that the school’s RSE policy had not been properly thought through, nor external resources properly vetted.’

Kelly added, ‘It is alarming that only one governor felt prepared to challenge the school’s RSE policy – perhaps it shows how politically charged these issues have become.’

Victory for school governor who was removed when she raised concerns over sex education

Ciaran Kelly (Credit: The Christian Institute)

Christian social worker has his job offer withdrawn

when previous legal case is discovered by employer

Leeds Employment Tribunal has heard a case against an NHS health care provider after it withdrew a job offer from a Christian social worker.

Felix Ngole, 45, had been told by Touchstone Support Leeds bosses that unless he could demonstrate how he would ‘embrace and promote homosexual rights’ at the organisation, the job offer would be rescinded.

The Yorkshireman was also told he would be expected to attend LGB and Transgender awareness training, but would not be free to share his views despite others being free to share theirs.

He was told his beliefs did not ‘align’ with Touchstone’s ethos as an ‘inclusive employer’ and that he posed a risk to the organisation’s reputation.

The court heard that, before this incident in May 2022, Mr Ngole was the best-performing candidate in interview, having gained the highest marks of any candidate on an equality and diversity assessment.

He had therefore been offered the role of Mental Health Support

Worker, which Touchstone had been recruiting for on behalf of the NHS.

According to the Christian Legal Centre, which is supporting Mr Ngole, there was nothing in the job description or job advert which presented such a prerequisite to work for the organisation.

After he provided references, however, Touchstone’s chief executive, Kathryn Hart, discovered historic articles, including a piece by the BBC,

which revealed that Mr Ngole had won a landmark legal case in 2019 against the University of Sheffield.

As reported previously in Evangelical Times, the University of Sheffield had removed Mr Ngole in 2015 from studying for a social work degree.

This was after an anonymous complaint was made about how he expressed his biblical belief that marriage is between a man and woman during a debate on Facebook.

In the legal battle that followed, the Court of Appeal ruling found Mr Ngole had not, and was unlikely to, discriminate against anyone because of his beliefs and that the university had unlawfully removed him from the course.

The ruling represented a positive outcome which should have resulted in Christians having the legal right to express biblical views on social media or elsewhere without fear for their professional careers.

But Mr Ngole was told by Touchstone’s chief executive that the reasons for withdrawing the employment offer was that he was now unsuitable for the position.

They said the organisation had ‘unfortunately identified some significant areas for concern regarding your suitability for both the role and Touchstone as an organisation’.

Explaining his decision to take this to a hearing, Mr Ngole said, ‘It is untenable for employers to be allowed to discriminate against Christian beliefs in this way and to force individuals to promote an ideology that goes against their conscience in the workplace.’

Felix Ngole (Credit: Christian Concern)

Evangelical Times, August 2023 | 3

National News

Barclays Bank pays out £20,000 to settle case after it closed

Christian charity’s account following pressure from activists

A Christian ministry that claims its bank account was shut down following pressure from LGBT activists has won £20,000 in a settlement with Barclays Bank.

In July 2020, the bank notified Core Issues Trust (CIT) and the International Federation for Therapeutic and Counselling Choice (IFTCC) that their banking facilities would be stopped.

Barclays, a top-ranking Stonewall employer and the headline sponsor for London’s Gay Pride parade, appeared to cancel the accounts following a coordinated campaign from LGBT activists.

During this time, CIT also lost its Mailchimp, PayPal,

Facebook and other social accounts, none of which have been recovered.

CIT is a non-profit Christian ministry based in Northern Ireland that supports men and women who voluntarily seek change in their sexual preference,

expression, and/or gender identity. It is the only Christian ministry of its kind in the UK, and a registered charity.

Tweets from activists at the time, which falsely claimed CIT was advocating conversion therapy, led to CIT receiving

more than 300 nuisance phone calls and other intimidating messages.

These included a text to its chief executive, Dr Mike Davidson, which he says expressed a hope that staff and family members would be raped and killed.

On 13 July 2020, Dr Davidson received a letter from Barclays Bank that read, ‘After careful consideration we’ve taken the decision to close your account and all facilities on 14 September 2020.’

Until this moment, Dr Davidson, like his father before him, had banked with Barclays his whole life. Supported by the Christian Legal Centre, Dr Davidson launched a legal claim against the bank with lawyers stating that the closure

of the accounts was ‘an act of unlawful discrimination’.

Dr Davidson sought compensation for loss and damages arising from Barclays’ breach of the Northern Irish Fair Treatment Order, primarily for the Charity’s financial losses.

Meanwhile, more than 72,000 people signed a petition calling on Barclays to reinstate the account and to stop discriminating against the Christian ministry.

Despite denying that it had closed his account due to discrimination, just before the case was due to be heard at the High Court, Barclays made a settlement offer of £21,500 in compensation, with legal costs to follow, which Dr Davidson has accepted.

Pride week targeted the whole

curriculum in thousands of

primary schools, charity says

Thousands of UK primary schools were urged to take part in Pride Week at the end of June, but many of these schools went one step further, with pupils as young as seven encouraged to think about their gender identity.

Faith schools were not exempt from the diversity curriculum designed by groups such as Just Like Us, with primary school pupils encouraged to wear a badge which displays whether they use male, female, or non-binary pronouns.

Just Like Us marketed itself heavily as available to come and speak to schools and offer support for setting up Pride clubs.

It produced slides and activities for most subjects in the curriculum, integrating this throughout the day in all year groups across the curriculum.

According to some groups, such as Christian Concern, this made it very difficult for parents to withdraw their children. For example, Just Like Us

materials sought to promote what it is like to be an ‘LGBT+ person of faith’.

In Religious Education lessons, children were shown stories of Ruth who identifies as a ‘non-binary lesbian’ and a Christian; Taliya, a ‘bisexual woman’ who is Jewish, and Sam who is Muslim and gay.

Materials for English lessons for children as young as seven explored the use of pronouns and encouraged students to take part in activities where they practice using gender neutral pronouns such as ‘they’ and ‘theirs’.

Teaching materials revealed that maths lessons included solving maths problems that centred around case studies, such as the celebration of same-sex weddings.

Steve Beegoo, head of education at Christian Concern, said, ‘What is most concerning about the Just Like Us resources is that they are targeted specifically at people of faith and even faith schools.’

A judge has dismissed a case brought by trans-activist group Mermaids which attempted to force the Charity Commission to revoke the charitable status of gender-critical group LGB Alliance.

A First-tier Tribunal at the General Regulatory Chamber in London dismissed the case, saying Mermaids had ‘no legal right to operate free of criticism’ or challenge the Commission’s decision to register LGB Alliance as a charity.

The LGB Alliance opposes trans ideology and has publicly challenged Mermaids’ work, branding it ‘undeserving of public money’.

Mermaids is understood to be considering an appeal, but Kate Barker, chief executive of LGB Alliance, said the organisation was ‘absolutely delighted with this judgment’ and with the news that the Alliance will retain its charitable status.

In a statement, she said, ‘Two years ago, we were clear Mermaids had no standing to challenge our registration and the tribunal has confirmed we were correct. While this is a battle we did not seek, neither would we flee from it.’

The Tribunal’s judgment noted that ‘the fundamental rationale of the democratic process upon which our society is founded is that when competing views, opinions and policies are publicly debated and exposed to public scrutiny, the good will over time drive out the bad and the true will prevail over the false’.

A Charity Commission spokesperson welcomed the ruling, stating, ‘it is not the Charity Commission’s role to regulate public debate on sensitive issues on which there are deeply held, sincere beliefs on all sides.

‘Our role is to apply the law, and we consider that we did so in registering the LGB Alliance as a charity.’

Judge rejects the case of trans group Mermaids which tried to get LGB Alliance deregistered

Source: LGB Alliance website

Mike Davidson (Credit: Christian Legal Centre)

Photo for illustrative purposes only (Credit: Dreamstime)

4 | Evangelical Times, August 2023

Evangelical Times, August 2023 | 5

By John Tredgett

‘Masculinity isn’t toxic – sin is toxic.’ So said former footballer and current evangelical minister Gavin Peacock in a recent discussion on the BBC.

Gavin was one of three guests on Radio 4’s ‘Beyond Belief’ religious affairs programme. The episode was called ‘Menfluencers’ and considered the widespread impact of figures including Jordan Peterson and Andrew Tate upon current views of masculinity.

Guests also included feminist writer Harriet Hall and Will Moore, author of a recent book critiquing traditional views of masculinity. Gavin himself is associate pastor of Calvary Grace Church in Calgary.

Church News

By David Fielding

Embracing our weakness in order to discover God’s strength was the theme of this year’s Derby Bible Week in April. Our speaker was Martin Salter (Grace Community Church Bedford).

He led us through the life and exploits of the Old Testament judge Gideon in a very practical and pastoral way. We were reminded that ‘There are no great men in the Bible – only a great God who uses weak men and women’.

Few will forget Martin’s analogy that living the Christian life and worship-ing God is not akin to cooking – tossing in any ingredient you like – but rather baking – following carefully prescribed ingredients.

The latter part of Gideon’s story is often passed over because of the vivid earlier victory over the Midianites.

But Martin dwelt on Gideon’s failings (and ours), showing that these need not depress us, but should drive us to the source of strength: the Lord Jesus Christ.

It was encouraging that good numbers were still prepared to come out to hear the ministry over four evenings. Numbers watching the livestream and the recordings continue to rise. While this is probably a practical option for busy Christians, it can’t offer the joy of physically being together.

We hope that many will return to live meetings in future years. Certainly, the singing of God’s praise together is worth the effort alone – it was thrilling to experience it!

Derby Bible Week recordings and more details of the event planned for 2024 can be found at: derbybibleweek.org.uk.

Guidance from Gideon: Derby

Bible Week looks at the theme

of ‘embracing our weakness’

By Jessica Turpin

In April, 200 parents and 300 children gathered at Brockington College in Leicester for the inaugural Firm Foundations conference for Christian home educators in the UK.

Simon Turpin (Answers in Genesis UK) began the day with his talk, ‘The gospel and education’. He demonstrated how the direction of the gospel moves us towards Christian education.

He responded to the ‘salt and light’ argument (Matthew 5:13) so often used to criticise home educators, teaching that our children are not little missionaries, but rather the mission field itself.

Pooyan Mehrshahi (Providence Baptist Chapel Cheltenham) spoke to fathers about leading their families in family worship, while I sought to encourage the ladies by talking about balance and not becoming overwhelmed.

Crown Christian College did a stunning job of providing children’s work for around 300 children. We are truly grateful for their sacrificial service, without which many parents may not have been able to attend.

Christian home educators joined from all walks of life. We met small families and large families, single parents, the newly-converted, and families with children who have disabilities.

Christian education at home is not a fear-based decision. We do not hide our children away from the world; rather, we seek to deliberately train our children in the Lord and see them mature in Christ so that one day God might be pleased to use them for his glory.

Praise God that the trickle of Christian home educators is slowly becoming a stream. Talks from the conference can be found on YouTube (Firm Foundations Conference).

Answers in Genesis homeschool conference in Leicester sells out

The three panellists acknowledged the current ‘crisis of masculinity’ and the appeal of people like Jordan Peterson, particularly among young men.

Although acknowledging Peterson’s popularity, Gavin said, ‘I teach from the Bible, and I look at the true man, who is Jesus Christ – a combination of meekness and majesty; tenderness and strength. It’s to him that I point others.’

Speaking about gender roles more broadly, Gavin said, ‘Peterson psychologises things rather than theologises them. I come from a theology standpoint. In Genesis it is laid out that male and female is binary, with particular roles.’

Why, Gavin was asked, are gender distinctions and roles so important? ‘It’s intrinsic to who

we are,’ he said. ‘We’re made male and female in the image of God right from Genesis 1. We see equality, but there’s a difference straightaway.’

Moore, a bisexual Anglican ordinand, suggested that men should be taught that they are loved by God just as they are; that men should simply ‘be themselves’ before God rather than strive for ideals of manhood.

Gavin responded, ‘God doesn’t love us because of who we are, but despite who we are. We are sinners before a holy God, and Jesus came to save people from their sins. For those who repent and trust in him, there is transformation into his likeness – not our own.’

The programme is available on BBC Sounds.

Gavin Peacock defends biblical masculinity in BBC debate

6 | Evangelical Times, August 2023

By Iain Shaw

‘Stand firm and remember who you are’ – this was the joyful message that rang out at this year’s Scottish Reformed Conference at Hamilton College. Over 500 people gathered in May to enjoy the teaching of Dr Kevin DeYoung and Dr Sinclair Ferguson.

DeYoung took us to the book of Numbers, where we encounter remarkable faith in the five daughters of Zelophehad.

The narrative begins during the Israelites’ wilderness wanderings. Zelophehad had passed away without any male heirs. Because of inheritance customs, this left the daughters of Zelophehad in a precarious situation. The sisters approached Moses and protested a right to property inheritance. The Lord affirmed to Moses that the daughters were right.

The story underscores the importance of faith in God’s justice and provision. Their example encourages believers to approach God with boldness, confident that he hears their petitions and responds according to his perfect will.

In his next session, DeYoung turned to the church at Philadelphia, highlighted in Revelation. DeYoung continued to

Church News

NEWS IN BRIEF

Paul Watts

retirement

In May, 160 people gathered at Hillfields Church in Coventry to mark the retirement of Paul Watts after 49 years’ ministry. For the last 35 years, Paul has served as pastor of Hillfields. Although a thanksgiving service, the focus was upon glorifying God and giving him credit for Paul’s labours over the years.

Church service marks 20 years

In May, a 20th anniversary service was held by Holy Trinity Church, Frinton-on-Sea. The church is part of the Church of England (Continuing). A pastoral letter was read from presiding bishop, the Rt Revd Edward J. Malcolm. Dr David Allen (Walsham le Willows Congregational Church, Suffolk) preached from Matthew 18:20 on ‘Church, condition, and communion’.

60 children visit church

Grace Baptist Church Wood Green recently hosted a visit from 60 pupils from a local primary school. Split over two days, the event aimed at teaching the children more about the Bible. Pastor Ryan King delivered presentations and fielded questions from the visitors, while other church members arranged further activities. ‘It was a privilege,’ said Ryan.

Appleby Horse Fair outreach

Crown Christian Heritage Trust organised an outreach at Appleby Horse Fair in June. The annual event in Cumbria attracts over 30,000 visitors. As well as leafletting the crowds, CCHT set up a marquee holding evangelistic evening rallies. Derek Morlan, Director of CCHT, said ‘Hundreds crammed into the tent each night; there were many professions of faith.’

emphasise the need for courageous faith. The church in Philadelphia holds a unique place of commendation and serves as an inspiring example of faithfulness, courage, and endurance.

This church was commended by the Lord for its faithfulness, perseverance, and

adherence to his Word. Though small, the church had remained steadfast in the face of opposition.

Despite being situated in a city known for its pagan influences, the believers in Philadelphia did not deny their faith but held fast to the teachings of Christ.

The letter concludes with an encouragement for the church to hold fast to what they have and to persevere, ensuring that no one would take their crown. Like them, we too are encouraged to hold fast to the teachings of Christ, to remain steadfast in the face of trials, and to rely on God’s strength to overcome any challenges we may encounter.

Turning to Romans 5, Dr Ferguson encouraged believers to live in the privileges that Christ gives: Christians are blessed with the gifts of justification, peace, and grace.

Because of these honours, Christians also rejoice in the hope of glory even if suffering comes our way. In the economy of God, suffering can be productive in our lives; though we do not rejoice because of distress, Christians can rejoice in sorrow, knowing that God is in control and can produce endurance, character, and hope in our lives.

By ET staff writer

About 100 people from around 50 churches met for the Grace Baptist Assembly in Swanwick, Derbyshire, in May to discuss the pressures facing many churches and Christians today.

The promotional material for the Assembly said, ‘Many Reformed Baptist churches are small. For most, evangelism is hard and slow.

‘Christians face dilemmas in school, university, and the workplace – and often in their own families – because of the aggressive promotion of LGBT and other agendas. How did we get here? And where do we go from here? What do we need to be ready for?’

Ian Jemmett, Elder of Bethersden Baptist Church, Kent, spoke about ‘Where are we and why?’ He gave an overview of French philosophers and cultural Marxism that has influenced key institutions of our society.

A panel of four men considered and debated the

questions that arise from the cultural pressures we all face, and there was also opportunity for comment from those attending the Assembly.

The four men on the panel were Oliver Allmand-Smith (Pastor of Trinity Grace Church, Ramsbottom, Lancashire), Jonathan Bayes (Pastor of Stanton Lees Chapel, Derbyshire), Andrew King (Co-pastor at Highbury Baptist, London, and Secretary of the Association of Grace Baptist Churches South East), and Paul Smith (Pastor of Grace Baptist Church, Broadstairs, Kent).

Their discussions were wide-ranging and dealt with a number of questions, too many to be reported here. A recording has not been made public, so as not to hinder debate, but it’s a shame for those who were not present.

In general, the panel discussed the need for courage, for clear preaching and evangelism, for responding with love and compassion, and for Christians to be prepared for the threats that we may face.

From the floor, there were questions about how the internet and digital technologies could be used to make life harder for Bible-believing Christians.

It wasn’t all doom and gloom, though. Stephen Rees (Pastor of Grace Baptist

Sinclair Ferguson and Kevin DeYoung speak at the Scottish Reformed Conference in Hamilton

About 100 people attend the 2023 Grace Baptist Assembly to discuss ‘triumphing in tribulation’

Church, Stockport, Greater Manchester) spoke stirringly about the world to come.

The opening address was delivered by Noel Ramsey (Pastor of Wensleydale Evangelical Church, Leyburn, North Yorkshire), and the closing sermon by Paul Smith.

Evangelical Times, August 2023 | 7

Church News

Gordon Keddie, the well-known author of evangelical and reformed expository commentaries and other works, has died aged 79.

Raised in Edinburgh, Gordon’s upbringing was ‘churchy’ but nominal (Church of Scotland). He traced his spiritual change to hearing a gospel sermon from Ecclesiastes 12:1 in 1962 at a Scripture Union rally in Galashiels. He recounts the experience in Looking for the Good Life.

After schooling at George Heriot’s School, Edinburgh, Gordon gained a BSc in Zoology at Aberdeen University. He also became attached to Gilcomston South (Church of Scotland) under the ministry of the Revd William Still.

After teaching biology and physics at secondary school in Edinburgh, Gordon ‘upped sticks’, becoming a student at Westminster Theological Seminary in Pennsylvania in 1970.

While there, he began preaching and felt called to the ministry. He became a minister of the Reformed Presbyterian Church, serving pastorates in North Hills, Pittsburgh, State College, Pennsylvania, and finally South Side, Indianapolis.

Gordon’s writing ministry developed in the 1980s; his first Welwyn commentary was on Judges and Ruth. Seven other Welwyn volumes followed.

By his preaching and writing Gordon reflected the words of Psalm 45: ‘My heart is inditing a good matter: I speak

of the things which I have made touching the king: my tongue is the pen of a ready writer.’

Gordon married Jane McMillan in 1974 and they enjoyed 49 happy years together. The Lord blessed them with three sons and three grandchildren (with another due by the end of 2023).

A moving funeral service was held for Gordon in Indianapolis, and his mortal remains were laid to rest in the Reformed Presbyterian Cemetery at New Galilee, Pennsylvania.

Our deep sympathy goes out to Gordon’s beloved widow Jane, their three sons, and all the other grieving relatives and friends.

Gordon was a loving husband, father and grandfather, brother and uncle; a diligent preacher and pastor; a prolific writer, and an exercised Christian: ‘Blessed are the dead who die in the Lord.’

Obituary: Revd Gordon Keddie (1944–2023)

By Revd John W. Keddie

By Jehian Tiley

Following on from last year’s conference in Glasgow, it was a joyous venture for Grace Baptist Church Aberdeen to host this year’s Parrēsia conference.

The focus was ‘Holiness and the church’, and a hunger for God’s Word was palpable among those present.

Speakers at the conference included John-William Noble, Tim Conway, Conrad Mbewe, and Tobias Riemenschneider.

Despite differences in cultural and ministerial background, the focus of all the speakers was the same: Christ and the holiness of his bride, the church.

This was sure testimony to the power of biblical clarity, ensuring unity in doctrine and application despite earthly differences.

Beginning the conference on Friday morning, John-William laid the foundation for the topic of the conference,

preaching on the ultimate basis of our holiness: our consecration as Christ’s bride by his blood.

Tim Conway preached two sermons on sanctification. He addressed both our role in this process and God’s over-arching and sustaining part as well.

Conrad Mbewe also preached two sermons, the first on delighting in God’s law, and the second on worship and the importance of the ordinary means of grace in cultivating holiness.

Preaching on the mortification of the flesh, Tobias Riemenschneider initially outlined a three-point sermon but went on to deliver a ten-point sermon, providing specific and helpful ways that we might consider mortifying our flesh in pursuit of holiness.

A great blessing of this conference, voiced by many, was the heavy emphasis on local church fellowship. Home-cooked food was prepared by the ladies of GBCA, who made abundant and delicious lunches for both days.

Conrad Mbewe addresses ‘holiness and the church’ event in Aberdeen

By Ceryn Hopla

In April, West Row Baptist Church hosted its second annual Ladies Conference. Continuing with the ‘Anchored’ theme from last year, the focus was upon resting in the finished work of Christ.

Led by Genevieve Jennings (Eden Baptist Church, Cambridge), 62 ladies from 14 different churches gathered to worship, study, and encourage each other to anchor ourselves in the cross and to look unto Jesus as our ultimate source of rest, comfort, and peace.

We walk in uncertain times, battling the sin within us and the world without us. The reminder was timely that Christ has accomplished his work on the cross, and now invites us to ‘Selah’ with him in the now-but-

Fourteen churches represented at Ladies Conference in Suffolk

not-yet of this life, as we look forward to our ultimate rest in glory.

The verse for the conference was Psalm 62:7-8: ‘On God rests my salvation and my glory; my mighty rock, my refuge is God. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.’

The event was a team effort, and gratitude is extended to those who spent so long planning a day which proved a real blessing. Special thanks also to the men who snuck in to serve us through organising a bookstall and washing up!

Ideas, planning, and prayer have already started for 2024. If the Lord wills it, we look forward to that. In the meantime, we continue to run the race, refreshed and remembering to anchor ourselves daily in the rest which Christ alone can offer.

8 | Evangelical Times, August 2023

International News

NEWS IN BRIEF

A Christian graphic artist and web designer from Colorado has won a landmark free speech case at the US Supreme Court.

Lorie Smith, founder of 303 Creative, was challenging a state law which would have compelled her to produce artwork that went against her sincerely held religious beliefs.

Under the state law she would, for example, have been penalised if she refused to produce material in favour of same-sex marriage.

US: Landmark ruling for free speech as Christian

web designer wins case against State of Colorado

Germany’s highest administrative court, the Federal Administrative Court (FAC) in Leipzig, has reaffirmed a pro-life group’s right to hold silent prayer gatherings outside abortion centres.

In 2022, as reported by ET at the time, a district court overturned a 2019 ban prohibiting members of ‘40 Days for Life’ from assembling for prayer within direct sight of Pforzheim’s Pro Familia abortion centre during its opening hours.

The city appealed, but the FAC has now decided in favour of Pavica Vojnović, leader of the Pforzheim pro-life group. She said the ruling was an answer to prayer.

It also comes at a crucial time after Lisa Paus, Germany’s federal minister for family affairs, revealed that the government planned to re-examine current abortion

But the ruling said, ‘as this Court has long held, the opportunity to think for ourselves and to express those thoughts freely is among our most cherished liberties and part of what keeps our Republic strong.’

Smith said, ‘I’m incredibly grateful for the US Supreme Court’s ruling, which says I am free to create art consistent with my beliefs without fear of Colorado punishing me.

‘This is a victory not just for me but for all Americans across

our great country – for those who share my beliefs and for those who hold different beliefs.

‘Whether you’re an LGBT graphic designer, a Jewish calligrapher, an atheist speechwriter, or a pro-life photographer, the government shouldn’t force any of us to say something we don’t believe.

‘I love people and work with everyone, including those who identify as LGBT. For me, it’s always about what message is requested, never the person requesting.

‘I hope that, regardless of what people think of me or my beliefs, everyone will celebrate that the court upheld the right for each of us to speak freely.’

Smith was supported by lawyers from the religious liberty group Alliance Defending Freedom (ADF). CEO Kristen Waggoner said, ‘The US Supreme Court rightly reaffirmed that the government can’t force Americans to say things they don’t believe.

‘The court reiterated that it’s unconstitutional for the state to eliminate from the public square ideas it dislikes, including the belief that marriage is the union of husband and wife.

‘Disagreement isn’t discrimination, and the government can’t mislabel speech as discrimination to censor it. Lorie works with everyone, including clients who identify as LGBT.

‘As the court highlighted, her decisions to create speech always turn on what message is requested, never on who requests it.’

Lorie Smith (Credit: ADF)

regulations and bring forward ‘legal measures’ to impose censorship zones outside abortion centres.

Speaking after the ruling, Vojnović said, ‘I am truly relieved. Our prayers really help, as affected women have told us over and over. I am grateful that we can continue our prayer vigils. Every human life is precious and deserves protection.’

Dr Felix Böllmann of religious liberty group Alliance Defending Freedom International, which supported

the case, said, ‘The court in Leipzig has once again made clear that peaceful prayer vigils cannot be banned.

‘In view of the clear findings of the court, the federal government would be well advised to abandon its plans to massively restrict fundamental rights in the vicinity of abortion organisations.’

But Germany is not alone among countries seeking to impose ‘buffer zones’ or ‘censorship zones’ around abortion centres.

Pavica Vojnović (Credit: ADF International)

Germany: Pro-life group’s right to pray is upheld by top court, but government may change the law

Earlier this year, ET reported on a woman arrested for the second time for praying silently in her head in the vicinity of a Birmingham-based abortion clinic in the UK.

The first time that Isabel Vaughan-Spruce, 45, was arrested was in December last year. She had been standing near an abortion centre, but the facility was closed at the time.

The incident was captured on video and the recording went viral on social media. Vaughan-Spruce was charged with ‘protesting and engaging in an act that is intimidating to service users’.

Meanwhile, as highlighted by The Christian Institute, Scotland is currently debating a bill to put censorship zones around abortion clinics. Brought by the Green Party MSP Gillian Mackay, the bill is seeking to create 150-metre buffer zones around hospitals and other abortion centres.

Churches help

Vermont flood

Churches offered prayer and shelter for victims of a flood in Vermont, US. Approximately 200 people had to be rescued from flooded cars and homes in July as the river overspilled its banks and the dam came close to bursting after unusual flash flooding. Helicopters were also called in to airlift stranded residents.

Quebec extends

euthanasia law

The Canadian province of Quebec has expanded its euthanasia law to include those considered to have lifelong disabilities. Bill 11, which has now been passed, removes the requirement that a person must be deemed to be at ‘the

end of life’ before being killed by medics. Critics say it shows the slippery slope.

More churches

built in Egypt

The Egyptian authorities are allowing more church buildings to be constructed in the Islamic nation. According to Release International, it used to be very difficult for churches to get a licence to build. But in May, 216 Christian church buildings were given the go-ahead, bringing the total number of churches approved to more than 2,800.

Pakistani group

seeks reprisals

An Islamist terrorist group has threatened to ‘make Pakistan a hell for Christianity’ in response to a Quran-burning incident in Sweden, Barnabas Aid has reported. The Lahore-based Lashkar-e-Jhangvi declared, ‘[We will] take revenge for the desecration of the Quran by waging suicide attacks on Christians of Pakistan.’

Evangelical Times, August 2023 | 9

International News

Finland: Christian politician says her second trial is a

‘modern-day inquisition’ as she faces hate crime charge

A Christian politician in Finland says she is being subjected to a ‘modern-day inquisition’ as she faces a second ‘hate speech’ trial for sharing her biblical beliefs about sexual ethics.

Former government minister Dr Päivi Räsänen has been charged with three so-called hate crimes for voicing her opinion in a 2019 tweet, during a 2019 radio debate, and via a 2004 pamphlet.

Back in 2022, the Helsinki District Court dismissed all charges against Dr Räsänen, stating that it could find no justification to censor her exercise of free speech.

However, following an appeal by the prosecution, she has been summoned to attend a new trial starting 22 August.

She said, ‘I have been subjected to a legal process that has already lasted for more than four years for the alleged “crime” of sharing my Christian beliefs in public.

Dr Päivi Räsänen (Credit: Soppakanuuna)

‘Sexual relations outside marriage are against God’s will, as are same-sex relationships. I will not back off from this viewpoint.’

Dr Räsänen has also branded the second trial ‘a modern-day inquisition and a theological examination of my beliefs’.

But she has vowed to continue fighting, stating she would be prepared to take her case to the Supreme Court of Finland and even to the European Court of Human Rights.

The controversy began in 2019, when she put a picture of her Bible open at Romans 1:24-27 on social media, in response to the Evangelical Lutheran Church in Finland’s decision to sponsor a local LGBT pride event.

In her tweet, she wrote, ‘How can the church’s doctrinal foundation, the Bible, be compatible with the lifting up of shame and sin as a subject of pride?’

Dr Räsänen was placed under investigation for the comments the same year, but a formal prosecution was not made until April 2021.

In 2022, after the prosecution brought charges against Bishop Pohjola in relation to the 2004 pamphlet, and Dr. Räsänen in 2021, the International Lutheran Council issued a public protest signed by the ecclesiastical leaders of 45 confessional Lutheran church bodies worldwide.

More Irish parliamentarians have spoken out against a proposed hate crime law in the Republic of Ireland, claiming if enacted in its current form, it will have a ‘chilling effect’ on free speech.

During a Seanad debate on the Criminal Justice (Incitement to Violence or Hatred and Hate Offences) Bill 2022, Senators expressed fears that people would rather remain silent on ‘controversial’ issues than run the risk of prosecution.

Senator Michael McDowell called for the bill to be amended, branding it ‘a charter for freezing genuine free speech and preventing people from articulating unpopular views’.

Senator Rónán Mullen asked, ‘Will robust campaigning by parents against inappropriate school curricula be allowed?

‘Will carrying a placard stating “Men cannot breastfeed” warrant a hate speech investigation or up to five years’ imprisonment, a lifelong label as a criminal hater and all of the stigma and life limitation that goes with that? Nobody actually knows.’

However, speaking in support of the bill, Senator Pauline O’Reilly claimed that if someone’s views ‘on other people’s identities’ caused ‘deep discomfort’ it was the job of legislators ‘to restrict those freedoms for the common good’.

The bill already stoked controversy earlier this year, when debates in the

lower house highlighted the potential effect of the law on people in possession of historical or religious books that could, under the proposed law, be deemed ‘hateful’ material.

In May, ET cited arguments from critics who claimed the proposed bill could even see ‘thoughts’ criminalised.

As reported at the time, Paul Murphy, Teachta Dála for Dublin South-West, told fellow parliamentarians during a debate in the lower house that section 10 of the Criminal Justice (Incitement to Violence or Hatred and Hate Offences) Bill 2022 could criminalise people simply for being in possession of material deemed ‘hateful’.

Senator Rónán Mullen (Credit: Facebook)

Republic of Ireland: Critics fear hate crimes bill will have

a ‘chilling effect’ on free speech as people fear prosecution

The Christian Legal Centre has been helping Christians in the British Virgin Islands (BVI) in a case where same-sex marriage could be forced on the small territory.

In July, a same-sex couple brought a test case arguing that because they are married under UK law, the BVI must also consider them married.

The couple also claimed they have a constitutional right to be married, despite the law itself saying otherwise.

They have also asked the BVI Court for an order that the laws relating to marriage be modified to bring

British Virgin Islands: Christians

oppose case that could redefine

marriage in the Caribbean territory

Biblical Creation Trust’s Paul Garner and Stephen Lloyd have spent July in the US, following a packed schedule of exciting events and ministry opportunities to discuss creation.

Events began on 15 July, when they were invited to speak at a Creation Theology Society meeting on ‘Created Kinds’ at Cedarville University, Ohio.

On Friday 21 July they headed to Missouri – which included a field trip to the Mastodon State Historic Site – and on 23 July they travelled to St Louis for a Sunday morning worship service.

The events formed part of the International Conference on

Creationism, which only takes place every five years. It is one of the largest gatherings of creationist scholars in the world.

Stephen Lloyd

US: Biblical Creation Trust spends

July in the States for speaking tour

them into conformity with the BVI constitution.

CLC lawyers representing the BVI Christian Council argued that submissions made by the same-sex couple were in error, and ultimately the BVI constitution is not delegated English Law.

They said the BVI constitution was an act of devolution by the UK Parliament which was empowered by the West Indies Act. It is therefore not English law.

Lawyers submitted there is no legal requirement or justification for same-sex marriage to be introduced to the islands. Any change to the status quo must come from the BVI legislature.

10 | Evangelical Times, August 2023

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Just last month, in this very comment column, this newspaper warned about Christians being potentially locked out of financial systems for holding to unpopular biblical beliefs. Some of our readers may have found that a bit far-fetched. Little did we know that within days of that editorial being published, the case of Revd Richard Fothergill would come to light.

Revd Fothergill had his bank account shut down for doing what his bank invited him to do – give some customer feedback. He asked his bank to stop lecturing its account holders about woke issues and concentrate on managing people’s money. As a result, he was told his account was being closed and he had 14 days to withdraw his money. You may not have phrased things the way Revd Fothergill did, but he put into words what many people are certainly thinking.

The closure of his account is economic persecution clear and simple. People are being financially punished for the beliefs they hold. And the Bible tells us that Christians have suffered this form of persecution in the past. In the ancient world the trade guilds – including bankers – were often at the root of organised opposition to the early church. The guilds were keen worshippers of the pagan gods, making life very difficult for Christians to be members. Some Christians went down the path of moral compromise, while others held true to their faith and faced the consequences.

Yes, Christians in the West still enjoy freedoms and comforts that believers in other parts of the world could only dream of. The closure of a bank account may be inconvenient, but it’s nothing compared to the brutality that Christians face in places like North Korea. Of course we have to keep some perspective. But nevertheless, economic persecution can be painful.

Just think for a moment how many areas of your life would stop without a bank account. How can your family pay the bills? How do you keep the lights on, pay for heating, go to the supermarket for food? When you’re sitting in the dark, feeling cold and hungry, you may not have been beaten up for your beliefs, but it’s painful nonetheless.

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Economic persecution may not be violent, but it is still painful

A notebook in my study records every sermon I’ve ever preached. Two particular dates track God’s goodness and my weakness.

After a long operation, and several days of heavy sedation, I awoke to discover that the surgery for my tongue cancer was a success. I was even able to speak! I recovered quickly, and after a summer with a horrific course of oral radiotherapy, was back in the pulpit by September.

I was full of beans, happy to be a ‘success story’, medically speaking. I resumed my studies, and as my notebook attests, preached almost every week. Then, though the dates, texts, and locations continue on the next line, there’s almost a two-year gap between Psalm 51 (27/12/15) and 2 Corinthians 10:4 (23/07/17).

In the winter of 2015, I found a lump in my neck. It was a spread from my initial cancer. Early in 2016, I had more surgery, followed by a course of chemoradiotherapy.

That break in my preaching speaks to the crisis that was going on in me. I stepped down from ministry and shut down emotionally. My cancer loomed bleakly over me, stripping me of joy and purpose. What was the point of anything?

I believed the doctors could deal with this lump, but was gripped by multiple anxieties. Would the radiotherapy be as painful as the first time? Because

I couldn’t take that, especially not joined by the well-known evils of chemotherapy. Was this all I was to expect going ahead? Brief periods of remission, followed by operations where progressively more of my body would be surgically removed, until they ran out of bits to cut off and my cancer killed me anyway. What was God playing at?

I wanted to doubt it, but I knew – I simply knew – that God was sovereign. ‘The lot is cast into the lap, but its every decision is from the Lord’ (Proverbs 16:33, ESV).

The God I thought had called me to ministry had let my cancer come back. I – and so many others – had prayed that it wouldn’t. What was the point of praying, if we didn’t get what we asked for?

I hadn’t learnt to trust God the way I thought I had after my first lot of cancer. I suffered from

years of doubt, despondency, and depression, physically and emotionally broken by my cancer and its treatment.

There was no grand ‘eureka’ moment of my faith being restored in a bold new insight or revelation. Gradually, however, my bruised-reed-smouldering-flax faith started to recover. In the simple, loving care of the church and the tender arms of the Father, there was healing. It wasn’t a simple thing to trust God’s sovereign goodness again, but he is gentle and gracious.

It grew slowly, in fits and starts. He’s willing for us to take ‘the long way round’ sometimes. Perhaps, the long slow road – not quickly or cheaply won – instils a more robust and mature trust: a trust that has been tested, but still finds a worthy and perfect Saviour at the other end of it. A crucified Saviour who remains with us in trial, not only in victory.

The hiatus in my ministry shows the reality of my human weakness, facing the inconvenient (and glorious) reality of God’s sovereignty. But it also stands testament to the goodness and mercy of a God who would let such a weak, faltering vessel as me have a place – and a noble purpose – in his sovereign plan.

Next month, I plan to talk more about the practical lessons God has taught me through my cancer.

By Ole Kristian Hunt

Pastor of Grace Baptist Church, Ulverston, in Cumbria.

Source: Shutterstock

Guest column:

Theology meets life – when cancer returns

Evangelical Times, August 2023 | 11

Letters to the Editor

Est. 1967

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Letters to the Editor

Please email your letters to letters@evangelical-times.org Please include your name and address

First things first

SIR – I write with reference to Pastor Jeremy Walker’s column on ‘Guidance’ (July ET). I would like to add some further comments of my own on this topic.

God’s Word calls us to embrace a special love for the brethren. In Galatians it states, ‘As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.’

Now, when a beloved brother or sister shares with us their intention to move away, be it for educational pursuits, job opportunities, or relocation, how can we extend our love towards them?

Perhaps we could provide boxes for their belongings. We could go the extra mile and actually help them move. It would also be a beautiful gesture to organise a farewell gathering, showering them with blessings.

However, at the planning stages, how many of us will dare to lovingly ask questions about their spiritual priorities? What if they disclose that they have yet to find a place of worship to move to? This should surely concern us greatly.

The Lord, who abounds in immeasurable love, delights in blessing our lives. One of his incredible means of grace is the local church. It is affirmed in Scripture: ‘not forsaking the assembling of ourselves together, as the manner of some is’ (Hebrews 10:25).

The Bible beautifully describes each member of the local church as an indispensable part of the body of Christ. Just as the eye cannot declare itself unnecessary to the hand, nor the head to the feet, so too do we need one another.

We must encourage others to consider what their highest priorities should be. The Lord urges us, ‘Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you’ (Matthew 6:33).

If we truly want what is best for our brethren, then we should encourage them to think of their future place of worship as of the highest priority. We should assure them that as they prioritise this, our faithful God will undoubtedly provide everything else that is needed, should such a move be right.

Therefore, when confronted with the bittersweet news of a dear one’s impending departure,

let us prioritise the discussion of their spiritual well-being above the fleeting things of this world – perhaps even advising that they should not go if they have no place of fellowship – out of a genuine love that desires what is truly best for them.

Nigel Williams

Southampton

True beauty

SIR – I wanted to thank you for your continued efforts for our learning and improvement through ET. I was struck by the article in May’s edition about true beauty for ordinary women by Melissa Edgington.

I thank God that I am not beautiful in a worldly sense; I have confidence in who I am and what I am apart from that. But I can see the pressure on young women nowadays.

I have friends who would not be called beautiful by the world, but are beautiful in their personalities in ways that last all their lives and enrich those of their friends! They stand as wonderful witnesses to a wonderful God!

But we need to build up our young women to feel the same: to strive for beauty as seen by God. I pray for all those who feel their confidence is slipping due to their looks.

I was also slightly annoyed with the article by Aaron Prelock in the May edition about covid repentance.

Our pastors made the best choices in an unknown situation, whatever they decided to do. Of course they had to protect the

many vulnerable people in their congregation!

By going online and keeping in regular contact by phone or by distance meetings, they spent more hours with their flock than they would normally. Let’s not heap more guilt on them.

All the ones I know did an incredible job, and I thank God for them. We didn’t have all the answers, only God did. It is easy to be wise after the event.

Anyway, I love the way Evangelical Times challenges me, so keep up the good work!

Solveig Hunt

Ulverston

God save the king

SIR – I write in response to Dr Alan Clifford’s letter, ‘Reflections on the Coronation’ (July ET). He was encouraged by the service, but I was not! The King kissed the Bible, but his heart is far from Jesus.

How do I know this? I was watching the BBC at the time of the Queen’s funeral, and a Hindu priest said that Charles came into his Hindu temple and prayed with him to the Hindu gods!

Charles has also said that ‘Hindus, Muslims and Christians are all on the same path and go to the same place when they die’! Let us pray that Charles will be born-again, repent of idolatry, and boldly proclaim that Jesus is the only way to God.

Dean McBride

London

Here is wisdom

SIR – After a long hiatus, I recently returned to Evangelical

Times in its online format. Your publication seems to have grown in its breadth and I have been fascinated by many of your recent articles; specifically their topicality, intellectual challenge, and the practical application of them to our Christian lives.

I also find the comments section on each article helpful, although it is a shame there is seldom any interaction with them at present.

Two recent articles stood out from your July edition. First, John Denning’s ‘Can Christians Still be School Teachers?’ was full of practical reasons why I should continue in my teaching setting, and formed a useful counterpoint to the many depressing headlines about gender ideology in schools and government departments.

Christian teachers and lecturers are now being asked to use pronouns and genders which will doubtless make them feel very uncomfortable. Are we to lie – which some believers would accuse us of – or should we be compassionate? Do we fall into the trap of judging the world (1 Corinthians 5:12)?

The article’s summation of our regulatory and statutory requirements brought hope in this bleak situation.

Mostyn Roberts’s first article on Challenging Wokeness was as good a short summary of this crucial topic as you could want. I can say from first-hand experience that university education departments (the teachers who train our teachers) regularly cite Karl Marx in

lectures. Socialism is seen as normative and goes unchallenged. Ideas for dissertations inevitably centre around critical theory and intersectionality.

The article goes on to make an interesting distinction between Christian and Western Enlightenment culture, although I think in practical terms most evangelicals (myself included) would struggle to distinguish between the two.

Instead, we are inclined to say ‘the old is better’ in defiance of Scripture’s injunction not to (Ecclesiastes 7:10). Nonetheless, it is always tempting to look back fondly to the eras of Wesley, Whitefield, Spurgeon, and Ryle. I look forward to Part 2!

Paul Jackson

Bristol

Gold nuggets

SIR – When I read a review of an author I have not heard of, by a reviewer who is probably not a regular one, there leaves a doubt in my mind about the value of such a book.

How wrong was my thinking in this instance! I cannot emphasise the blessing to be gained from reading the book A Sheep Remembers by David Calhoun, reviewed by John Brand in April’s ET.

I found a nugget of gold on every page; it was a rich blessing indeed. I heartily commend it to others. Thank you, John Brand!

Harold Rogers

Plymouth

12 | Evangelical Times, August 2023

addressed to the Babylonians. In Psalm 52 the person is named – Doeg the Edomite.

They are part of the Old Testament

Some say that the Old Testament centres on the law, punishment, and cursing, while the New Testament shifts the focus to grace, mercy, and love. In other words, cursing is from a bygone era of Scripture, irrelevant to the New Testament Christian.

Yet there are verses of cursing even in the New Testament. 1 Corinthians 16:22 reads, ‘If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!’

Galatians 1:8 says, ‘But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.’

Moreover, there are many verses of love and forgiveness to be found in the Old Testament. Psalm 103 and Isaiah 55 serve as examples. The Old and New Testament are about the same unchanging God!

God chose to include these passages as examples of how not to react

One writer says, ‘They give us not God’s precept but man’s defective prayers.’ C. S. Lewis said, ‘The hatred is there – festering, gloating, undisguised – and also we should be wicked if we in any way condoned or approved it, or worse still used it to justify similar passions in ourselves.’

It is true that the Bible does record wicked words and examples of wrong actions. However, does this explain the imprecatory psalms? Are they just examples of good men praying bad prayers?

The answer is no. Why? Because the New Testament writers are not the least embarrassed about the imprecatory psalms. In fact, they not only quote from them but also quote from imprecatory passages themselves.

Here are two examples. In Acts 1:20, Peter quotes from Psalms 69:25 and 109:8. He applies these invocations of judgment and a curse to Judas Iscariot: ‘For it is written in

Puzzling passages: The cursing psalms

Source: Shutterstock

‘We should pray not in a vengeful spirit, but in a spirit that wishes to see God vindicated, God glorified.’

Features

We all love reading the Psalms, and we should all love singing the psalms or hymns based upon them. They are so full of comfort and help; so full of real life. But every now and then we read some verses that shock and surprise us. Consider Psalm 137. It begins as a sad lament, sung by God’s people in exile:

By the rivers of Babylon,

There we sat down, yea, we wept

When we remembered Zion.

We hung our harps upon the willows in the midst of it.

For there those who carried us away captive asked of us a song,

And those who plundered us

requested mirth,

Saying, ‘Sing us one of the songs of Zion!’

How shall we sing the Lord’s song in a foreign land?’

We feel and associate with their pain! But then we come to the last two verses:

O daughter of Babylon, who are to be destroyed,

Happy the one who repays you

as you have served us!

Happy the one who takes and dashes

Your little ones against the rock!

At first glance these words are shocking – the opposite of Christian love! They are without doubt difficult to understand. It is too easy to rush past these words and move onto something more comforting.

Yet the more we look at Psalms, the more we will find such language. There are 10 psalms that have extended cursing passages: Psalms 35, 58, 59, 68, 69, 79, 83, 94, 109, and 137.

Beyond this, there are such phrases in twenty other psalms. That means one in five psalms contain passages which invoke God to bring evil upon his or the psalmist’s enemies. They have been called the ‘cursing’ or ‘imprecatory’ psalms.

How do people reconcile such passages with the God of love and mercy? We will consider several approaches.

The passages are not inspired Scripture

Some readers suppose that the cursing psalms are simply the thoughts of vengeful men. They are alongside but distinct from the inspired words of God.

We cannot agree with that. In the New Testament, the apostle Paul writes that ‘All scripture is God breathed’ – not just some of it. The psalms are part of God’s Word. Moreover,

the psalms are quoted over 100 times in the New Testament, including at least two of the cursing psalms.

Speaking of Psalm 109, Spurgeon said something very wise: ‘Truly this is one of the hard places of Scripture, a passage which the soul trembles to read, yet as it is a psalm unto God, and given by inspiration, it is not ours to sit in judgement upon it, but to bow our ear to what God the Lord would speak to us therein.’

They were aimed at the Devil rather than people

This view claims that the objects of the curses are demons or Satan himself. As fallen angels, they are predestined for condemnation and will receive no mercy from God. We need not be troubled if Scripture pronounces curses upon them.

However, if we read the passages carefully, human beings are clearly in view. Psalm 59 is addressed to men sent by Saul. Psalm 137 is

By Alan Hill

Pastor of Lausanne Free Church, Switzerland.

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Evangelical Times, August 2023 | 13

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the Book of Psalms: “Let his dwelling place be desolate, and let no one live in it”; and, “Let another take his office.”’

In Romans 11 Paul quotes from Psalm 69:22. Paul is talking about why Israel has not obtained salvation: ‘What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. Just as it is written: “God has given them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day.” And David says: “Let their table become a snare and a trap, a stumbling block and a recompense to them.”’

Paul says that God hardens those who have hardened themselves (v. 8), and that therefore the unbelieving Jews will get what they deserve – judgment (v. 9).

Finally, as we have seen, there are examples of such prayers in the New Testament.

A fifth way (and I believe the right way) to understand these passages

These psalms are part of God’s Word and they do speak the truth. It was right for the psalmists to use this language of judgment and cursing on God’s enemies.

God is behind what is said. God cannot commit murder, but he is the giver and taker of life. All men deserve judgment, and if God chooses to curse a person or nation he is just and right to do so.

Peter says the Bible writers were ‘holy men of God who spoke as they were moved by the Holy Spirit’. Note the emphasis on ‘holy’. It is unthinkable to me that such men would include anything in a form of prayer that was not holy and pure and perfect.

However, this only leads us to a whole series of other questions: how do we square the sentiments of these psalms with Jesus’s command to love our enemies and pray for them?

What about that beautiful example of love we find in Jesus’s words from the cross, ‘Father, forgive them for they do not know what they are doing’?

Does this mean that we can curse our enemies? With God’s help I will seek to answer these genuine concerns by suggesting we need to ask four questions when we read these passages.

1. Are the words an imprecatory prayer or is it a prophecy?

We need first to understand whether what we are reading is a prayer or whether it is a prophecy. The Bible clearly warns of a coming judgment day, and also tells us that God has intervened many times in history to bring judgment upon a nation.

I recently read through Isaiah. There is chapter after chapter warning of judgment that would fall on many nations, not just Israel. There is Babylon, Assyria, Philistia, Moab, Syria, Egypt, and so on. All these prophecies have been fulfilled. Those nations were punished exactly as God said they would be.

I believe that there is such prophecy in the psalms. Such words are therefore not prayers. This applies for instance to Psalm 52. Here David is not praying, he is prophesying – prophesying about the death of Doeg (v. 5).

Consider the psalm we quoted earlier, 137. Here are

some of the most difficult words in the Bible to read, let alone to understand. The situation is that the Jews are in captivity. Here in the psalm a godly Jew composes a lament. Their captors are tormenting them. ‘Give us a happy song,’ they say.

But how can they when they think of the destruction of Jerusalem, the slaughter of their people? Now look at the verses at the end – 8 and 9. Is this a prayer or a prophecy? I think it is a prophecy. The writer is saying ‘You Babylonians will be repaid for what you have done. Your little ones will be killed just as you killed the little ones of others.’

Did the Babylonians deserve such things to happen to them? Yes. They themselves did this when they conquered other nations. We know this from Nahum 3:10. Here we learn what the Babylonian army did when they conquered Nineveh in 612 BC. ‘Yet she was carried away, she went into captivity. Her young children also were dashed to pieces at the head of

every street; they cast lots for her honourable men, and all her great men were bound in chains.’

Jerusalem was laid waste just 15 years later, so it is almost certain that children were killed in a similar way. So in this psalm we have the burning words of righteous indignation. God’s people have been shamed, humiliated, and dreadfully treated. Babylon will not go unpunished. As God’s law says: ‘An eye for an eye and tooth for a tooth.’

The words may seem harsh to our refined ears. Yet who are we to criticise their words as we sit in the comfort of our homes in a generally safe and orderly society?

If an army invaded our country, destroyed our church, demolished our home, raped our wives, slaughtered our children before our eyes, carried us off into slavery and then mocked us, then maybe we might also cry to God for justice. We might also understand and truly

sympathise with the sentiments of Psalm 137.

Sometimes the cursing words are indeed prophecies more than prayers. Yet on most occasions the language clearly points to being a prayer rather than a prophecy.

This is true of Psalm 69:22: ‘Let their table become a snare… let their eyes be darkened…’ How are we to understand this? By asking our second question:

2. Who is praying the imprecatory prayers?

This is the crucial question. Is the person praying these prayers just an ordinary believer like you and me? The short answer is no. Who is praying? It is a spirit-filled prophet who is being inspired to write down the very words of God. Most were written by King David, but all the writers of Psalms were prophets.

The psalmist, as with all those who wrote the Bible, wrote with a divine, anointed authority. They wrote infallibly as they were led by the Holy Spirit.

Therefore, when the writer pronounced a curse on his enemies it was really God issuing that curse. There is divine authority behind it. In other words, we are not reading the words of an ordinary believer, but the words of an anointed prophet.

That is why Paul could pronounce a curse on those who were preaching another gospel (Galatians 1:8), and on those who do not love the Lord Jesus Christ (1 Corinthians 16:22). He was a prophet. God inspired him to say that.

As these curses were uttered by men under the inspiration of God, they will all be fulfilled: those who preach another gospel and do not repent of it will be cursed for ever. Those who do not love the Lord Jesus will be cursed for ever. All of David’s enemies were defeated.

We can go one stage further. Running through all the psalms, like a golden thread, is Christ Jesus. He is the Word, the prophet. If you look at the psalms you will see that on one level David may be writing about his own experience, but at another level it is all about Christ.

There are two interesting verses in Hebrews that prove this. In both, words spoken by the Lord Jesus are quoted, but they are not from the Gospels, but from the Psalms!

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14 | Evangelical Times, August 2023

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Look at Hebrews 2:11-12, ‘For both he who sanctifies and those who are being sanctified are all of one, for which reason he is not ashamed to call them brethren, saying: “I will declare your name to my brethren; in the midst of the assembly, I will sing praise to you.”’

Now the ‘he’ is Jesus. When did Jesus say that? It is not in the Gospels, but in Psalm 22.

Hebrews 10:5 reads, ‘Therefore, when he came into the world, he said: “Sacrifice and offering you did not desire, but a body you have prepared for me.”’ The ‘he’ is Jesus again. When did Jesus say that? It is not in the Gospels, only in Psalm 40.

Can we not say that the spirit of Christ is in all the psalms? Is not Christ the King of kings? Is not Christ the judge of all the earth? Is there not a sense that whenever we read one of these curses, it is words from the lips of him who will ultimately bless or curse every human being?

We have no right to curse, but Christ and his prophets do. This brings us to a most important point.

3. Can we pray these psalms?

Sometimes people call the Book of Psalms a prayer book. Strictly speaking that is not right. It contains prayers but that does not mean that we have warrant to pray them. Just because a prayer is recorded in the Bible does not mean that we can make it our own.

Consider Psalm 22. This is undoubtedly a prayer, but what believer in his right mind would ever want to make that his prayer? The words are a prayer of the Lord Jesus himself on the cross.

This principle applies to the cursing passages in the Psalms. Why? Because the Bible clearly teaches that we have no warrant to curse others.

In the Old Testament there were commands forbidding the cursing of others. Exodus 21:17 reads, ‘And he who curses his father or his mother shall surely be put to death.’

In the New Testament Jesus spoke very clearly on the subject in Matthew 5:43-48:

You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those

who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect.

We are called to return love for hate and blessing in place of cursing. It is most telling that Jesus specifically says we should pray for those who spitefully use us.

There is no place in the Christian life for personal vengeance or cursing others. Instead, we must pray that our enemies and tormentors might repent before they die.

However, although we cannot call down a curse on the

wicked, we can still pray that God will end their wickedness.

Think of the phrase in the Lord’s Prayer, ‘Your kingdom come.’ What does that mean? What are we praying? What is it but a prayer that the strongholds of Satan will come crashing down? Is it not to solicit the destruction of all other kingdoms?

Think then of the similarity between such a prayer and a curse. What is the result of the curse of Psalm 109:8? Ruin for Judas. What is the result of the many prayers offered up against Nazi Germany (an evil regime if ever there was one)? Ruin.

As one writer put it, ‘Advance and victory for the church means retreat and defeat for the kingdom of darkness.’

There are two ways in which people in the kingdoms of darkness are brought down. Either they surrender and join the kingdom of light, or they are defeated and banished to the place of utter darkness.

So can we pray for the bringing down of the wicked, for the falling of Satan’s strongholds in the earth? Yes we can. Not by calling down a curse but by praying that God

will act, that God will save, that God will judge.

Paul speaks in 1 Corinthians 10:4 of us having mighty spiritual weapons for the bringing down of the strongholds of the enemy.

There are also some striking verses in Revelation 6:9-11. Here are the martyred saints in heaven. What are they doing? Praying! It is the only place in the Bible when we learn what they are praying in heaven. And what are they praying? ‘How long, Lord, until you judge and avenge our blood on those who dwell on earth?’

Their great prayer is, ‘Your kingdom come, Lord; your judgment come, Lord.’

4. What can we learn from these imprecatory passages?

First, the imprecatory psalms remind us that God is actively opposed to unrepentant sinners. He curses his enemies. The imprecatory psalms give a glimpse of the utter holiness of God and his hatred for sin in all its forms. Sin must be punished, will be punished, and is being punished. Let us remember that God is a HOLY God who hates sin!

One thing is certain. In heaven we will have perfect

minds and completely understand God’s justice, holiness, and love. In heaven we will rejoice that all of God’s enemies have been defeated, crushed, and destroyed. There will be no puzzling over these psalms in heaven!

Second, we must also learn from these passages to moderate our own prayers concerning enemies of the gospel. We can pray ‘Lord, your kingdom come.’ We can pray, ‘Lord, deal with the ungodly. Lord, bring down the kingdoms of Satan, nullify the efforts of the false cults, the false religions, the false ideologies.’ But we should never curse another. In fact, our first prayer should always be that the human enemies of the gospel should be brought down only in order to be saved.

We should pray not in a vengeful spirit, but in a spirit that wishes to see God vindicated, God glorified. Among all the imprecatory passages, I have only found one verse where the writer asks that he himself might repay his enemy. On all other occasions the writer asks God to act. In the one exception (Psalm 41:10), I believe David was speaking in his official capacity as king of Israel.

A third lesson to draw from the imprecatory passages stems from Galatians 3:10-13: ‘For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” Yet the law is not of faith, but “the man who does them shall live by them.” Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”).’

Consider that you as a Christian used to be cursed; consider that Jesus Christ became accursed for you; consider that you have been redeemed from the curse and that you are now one of the blessed!

Marvel when you read the cursing psalms that one was cursed in your place. Thank God that because Christ suffered the curse in your place you are now blessed, blessed beyond measure.

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Evangelical Times, August 2023 | 15

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William Bates (1625–1699): A forgotten Puritan

Credit: National Portrait Gallery, London

William Bates was one of the most popular and esteemed preachers among the Nonconformists. A master of the Puritan plain style of preaching, his stress on piety earned him the name ‘silver-tongued’.

Born in November 1625, he was the son of William Bates, gentleman of St Mary Magdalene parish, Bermondsey, Surrey. He graduated from Queen’s College with a Bachelor of Arts degree in 1645 and a Master of Arts degree in 1648. The following year he became vicar of Tottenham, Middlesex, and a few years later succeeded William Strong as vicar of St Dunstan-in-the-West. Like other Puritans, Bates often lectured at the famous morning exercises at Cripplegate Church.

According to Richard Baxter, Bates played a major role in negotiating for the restoration of Charles II. As a reward, he was appointed royal chaplain in 1660.

That same year he was appointed as a commissioner for the approbation of ministers by the Rump Parliament, and was given a doctorate in divinity from Cambridge University by royal mandate.

The following year he represented the Presbyterians as a commissioner at the Savoy Conference, of which one purpose was to review public liturgy. That included pointing out weaknesses in the Book of Common Prayer.

Bates’s first wife died young, as did his first daughter. At age 36, he married Margaret, 21-year-old daughter of Edward Gravenor, gentleman of St Giles Cripplegate. She outlived him by a generation.

Great Ejection

In 1662, Bates was one of 2,000 ministers ejected by the Act of Uniformity. Yet he did not take offence. In his farewell sermon to the St Dunstan’s church, he made no mention of the coming ejections, other than to say rather mildly in his conclusion that his Nonconformity was motivated only by his fear of offending God.

He then added, ‘If it be my unhappiness to be in an error, surely men will have no reason to be angry with me in this world, and I hope God will pardon me in the next.’

Bates labored for the next ten years in a variety of ways, often with men like Thomas Manton, Edmund Calamy, and Richard Baxter, for the inclusion of Nonconformists within the Anglican church and for toleration of other churches.

On two occasions, he addressed William III and Mary on behalf of his fellow Nonconformists. These efforts remained largely fruitless, however, for Charles II never fulfilled his promises to work toward Nonconformist inclusion.

After his ejection, Bates often preached in the vicinity of

St Dunstan’s, most commonly at the house of the countess of Exeter and in a room over Temple Bar Gate, beside his old church.

Growing reputation

From 1669 onward he apparently served as one of the lecturers at a dissenting congregation at Hackney. In 1672, he was licensed as a Presbyterian teacher and was appointed to lecture at Pinner’s Hall (later called the Ancient Merchants lecture).

When Daniel Williams was expelled from this lectureship in 1694, Bates surrendered his lectureship as well and founded the Salters Hall lecture, where he drew large crowds.

Throughout the last decades of his life, Bates had several brushes with the authorities, including at least three fines for holding conventicles, notwithstanding his irenical character, mild manner of preaching, growing reputation as a respectable scholar, and friendships with leading Anglican authorities, such as Archbishop Tillotson.

Bates remained a leading Puritan until the end of his life,

often being invited to preach at the funerals of close Puritan friends, including Richard Baxter, Thomas Manton, Thomas Jacomb, and David Clarkson.

Bates died in Hackney on 21 July 1699. His funeral sermon, preached by John Howe (a close friend of more than 40 years), was a rich testimony to his godly life and diligent study. His excellent library, purchased by Daniel Williams, helped establish the Dr. Williams’s Library, now situated at Gordon Square, London.

Written legacy

Bates’s writings were first collected in a 1700 folio edition; in 1815, they were printed in four volumes as The Complete Works of William Bates. Sprinkle Publications reprinted them in 1990.

All of Bates’s writings convey good scholarship, wide reading, and careful writing. John Howe called Bates a ‘devourer of books,’ and one who yearned to study about God and set forth his love and mercy: ‘Into what transports of admiration and love of God, have I seen him break forth,’ Howe said.

This comes to the fore in Bates’s most frequently reprinted book, The Harmony of the Attributes of God (1674), which has just been reprinted again by Solid Ground Christian Books.

His chapters on the mercy of God are some of the finest ever written on this precious subject. Here are four practical inferences Bates draws from reveling in the infinity of divine love:

(1) Redeeming love deserves our highest admiration and most humble acknowledgments. (2) The love of God discovered in our redemption, is the most powerful persuasive to repentance. (3) The transcendent love that God hath expressed in our redemption by Christ, should kindle in us a reciprocal affection to him. (4) What an high provocation is it to despise redeeming mercy, and to defeat that infinite goodness which hath been at such expense for our recovery?

Some consider Bates’s greatest work to be The Four Last Things (1691) – a short, poignant treatment on death, judgment, heaven, and hell.

His 50-page treatise On Divine Meditation is typically Puritan and one of the best in its field, covering the basics of its nature, necessity, time, advantages, rules, and applications – no word wastage here!

His other major publications include The Select Lives of Illustrious and Pious Persons, Discourses on the Existence of God, The Immortality of the Soul, The Great Duty of Resignation, The Danger of Prosperity, Sermons on the Forgiveness of Sins, and The Sure Trial of Uprightness.

Complete Works includes numerous sermons and several treatises on Christian living, all of which are succinctly written and packed with edifying material.

If you are looking for a Puritan who always writes well, is both practical and heavenly, and is never tedious, read William Bates.

By Dr Joel R. Beeke

Author, minister, and president of Puritan Reformed Theological Seminary, Grand Rapids, MI.

16 | Evangelical Times, August 2023

Evangelical Times, August 2023 | 17

Sometimes I feel like a teacher doling out a thousand lines to instruct a dim-witted pupil. Repeat after me: Alzheimer’s disease is not the same as dementia.

But this is very unfair. I may have said the same thing many times, but I’ve said it to many different people. So I explain again that dementia is an umbrella term for a condition (a clinical syndrome) which can be caused by different diseases.

Alzheimer’s disease is the most common of these. Others (such as Lewy body disease and stroke disease) are also common, afflicting hundreds of thousands of people in the UK every year. For people in the church, knowing which underlying disease is causing the dementia doesn’t matter most of the time: it’s understanding something of dementia and supporting those in your church with it that matters.

And you do have such people. Do the maths. More than one in four people over 80 have dementia; one in ten of those over 70. Of course, it is important to keep perspective and to note that the opposite is equally true: three in four over 80 and nine in ten over 70 don’t have dementia. It is not inevitable. But it is very common.

More than memory problems

Another point I frequently have to make is that dementia is very much more than problems with memory. Failing to learn new information and forgetting what was previously learned are

hallmarks of dementia. But by definition dementia includes other difficulties with mental function in addition to such memory impairments.

‘Word-finding problems’ are common and embarrassing. So people with dementia find they struggle to remember names of people, even those they know well, or, when asking for the salt at the table, they say sugar instead. It may be confusing or amusing or both. Some people and families manage such errors better than others.

Or the person with dementia may get muddled in their sentences because their grammar fails and they stick words together in the wrong way. Difficulties in concentration are almost universal in dementia, while problems with vision are less common and much less recognised. The vision problem is not a failure of the eyes at the front of the head, but dysfunction of the brain at the back of the head, in the brain area where what we see is interpreted.

The consequence of damage to this brain area by dementia disease is that patients fail to recognise other people or objects. They may therefore use the wrong names not because of word-finding problems but because of failure to recognise and identify correctly. Such misrecognition can lead to embarrassment, such as when a man thinks his wife’s sister is his wife and treats her accordingly.

Impaired function as well

You may well, especially if you are among the ‘more mature’, be thinking, ‘But I often can’t find the right words and I forget things all the time.’ Maybe so, but just as we all experience symptoms of physical illnesses, such as aches and pains, sleep problems and shortness of breath, so such features of dementia are common in healthy people. It is when they get worse and cause problems with everyday living that alarm bells should ring.

For dementia involves both problems with memory and wider mental function and a loss of function. Such impairments in everyday living may be subtle at first: someone is no longer able to use their smartphone (which they could before), or to operate the washing machine, or to drive a car safely. So people adapt, which is good.

But then more fundamental matters of daily living are affected: failure to shave regularly or to wash thoroughly; putting on the wrong combinations of clothes or the same clothes day after day. Then more than adaptation is required: help from others is needed.

‘There endeth the lesson’

Sorry if the above felt a little too didactic. It was not written to enable you to diagnose dementia, but because a correct understanding of the problems is essential to enable appropriate support. When you

learn that someone in church has dementia, you can expect the above sorts of difficulties.

If they have family at home, such mild dementia can be quietly helped, because only those close to the person with dementia who are providing support need to know. But for those who live alone, earlier input from the church family becomes necessary for support.

This may be straightforward: giving lifts once driving ceases, visiting to help with shopping or cleaning, assisting in purchasing a simple-to-use phone. But it may be difficult, requiring wisdom and tact. Explaining to a previously impeccably-presented woman in the congregation that she has become a little smelly is tricky, and helping her to develop a system for regular washing and changing of clothes can test us.

We may notice that a man is struggling to find the page for the Bible reading and becoming frustrated that he cannot follow the sermon. So we sit with him to reassure and help. We observe that a faithful member keeps greeting visitors by telling them about the previous pastor and his fine preaching, having forgotten the young man now serving the church; so we recognise that the time has come to thank her and suggest she no longer formally greets visitors at the door.

We might even need to pay a quiet visit to an elder to explain that he should stand down as he is no longer able to preach coherently. Where relationships are good and people show understanding and are sensitive, such issues can be managed quietly and those with dementia remain as useful servants in the church. But where there is ignorance and people with dementia are misunderstood, problems can be magnified and people hurt.

In a thousand little ways dementia creates ripples which may become waves if badly handled. But when well handled, people with dementia can continue as integrated members of churches. Their godly character, kindness, and prayerfulness remain a blessing to everyone.

By Alan Thomas

Professor and Consultant in Psychiatry. Elder at Newcastle Reformed Evangelical Church.

A shrink thinks…

Dementia in the church

A shrink thinks...

‘ In a thousand little ways dementia creates such ripples which may become waves if badly handled. But when well handled, people with dementia can continue as integrated members of churches.’

Source: Pixabay

18 | Evangelical Times, August 2023

Features

By Melanie Hempe

Founder of ScreenStrong, a non-profit organisation that works with families to eliminate childhood screen dependency.

What to do when your child is addicted to video games

‘Every family is facing the tidal wave of digital technology in childhood, but not every family has to be swept away by it.’

We were on the road, driving our oldest son home from his first year in university, when the moment of clarity hit. ‘Mum, I’ve been in bed for the past week,’ Adam said. ‘I didn’t leave my dorm room. I didn’t finish my classes. That video game did something to me.’

I’ll never forget the shock I felt. What do you mean, ‘That game did something to me’? At that moment, six years of conflict suddenly made sense. I finally realised: our son was trapped in his virtual world and couldn’t get out.

Problem

I should have noticed the warning signs when Adam was in his early teens and started dropping out of sports and hobbies to play more video games. He also began choosing his gaming world over spending time with us or going to church. I hated my new job as the ‘Game Cop Mum’, setting the kitchen timer and dealing with constant conflicts over his game time.

Was it normal for a teen boy to be happily hunched over a screen in the dark basement for hours? My mum friends assured me, ‘At least he’s not out getting into trouble. At least you always know where he is.’ I remember thinking this was setting a low bar. But he was my first child, and he seemed to be learning so much on that screen – at least, that’s what he told me.

His screen habits grew worse when, aged 14–15, his school, like many others, issued a laptop to all the students.

That was a turning point for our family because we lost all ability to help him manage his screen time. As I walked down the school hall one day to meet a staff member to discuss the problem, I passed a row of boys, all playing Call of Duty on their school-issued laptops. I wondered how other parents were coping.

The remainder of Adam’s time in high school was filled with conflict – the push and pull of trying to manage life with his unmanageable gaming obsession. We were happy to see him off to university; we supposed he would outgrow his juvenile habit and finally start his life. But we were wrong. On that drive home, I realised we were dealing with something more serious than a bad habit. This had all the signs of an addiction.

Research

My background is in nursing, so I took a deep dive into the brain research related to video game use. I talked to physicians and neuroscientists across the country and learned that gaming addiction includes a well-defined neurochemical component.

MRIs show gaming addiction to be neurologically

similar to every other addiction. Like gambling and using drugs, gaming hijacks the dopamine reward pathway. The overproduction of dopamine during gaming sets off a series of neurochemical events, leading to a craving for more. This, in turn, leads to impaired self-control and dysfunction in daily activities and interpersonal relationships – underlying factors in every addiction.

Adam wasn’t exaggerating: the game had ‘done something’ to his brain. I shifted from thinking in terms of parental limits – like setting a curfew or not allowing R-rated movies – to understanding the deeper emotional and spiritual implications of a child lost in the virtual world.

Gaming wasn’t a neutral rite of passage. Instead, like all addictive activities, it could potentially sweep a child away from the foundation of his family and spiritual life. He becomes the god of his own universe in his daily escape. Over time, the virtual world can become so authentic and so immersive that the need for his family, for God, and for natural joy diminishes.

Redemption

Even when times were dark and I felt isolated in this struggle,

I knew deep down there was a greater purpose. 2 Corinthians 1:3-5 tells us that God comforts us in all our troubles so we can comfort those in any trouble with the comfort we’ve received from God. I promised myself I’d never forget the pain of this time in my life so I could help other families prevent what happened to my oldest son.

Fortunately, our story is filled with redemption. First, nearly 12 years later, Adam is doing well – he served five years in the US Army and graduated from university. Now finishing law school, he’s also a spokesperson for ScreenStrong, the non-profit organisation we started to save kids from the path he took. Adam tells them he wishes he could reclaim the more than 10,000 hours he spent gaming and losing himself in the virtual world.

Second, because of what Adam experienced, my husband and I changed how we addressed technology with his sister and his younger twin brothers, creating for them a childhood free from video games and smartphones. Radical? Yes. But our daughter thrived during high school without a smartphone or social media. She was never pulled into the drama of middle school text wars or the temptations older teens faced on social media.

The twins are flourishing in high school, investing in face-to-face relationships with many groups of friends, coaches, and teachers. Instead of playing Fortnite for four hours daily, they compete in baseball and cross country, serve on the student council, and enjoy playing violin and piano. All these are activities Adam missed out on because of the time he’d invested staring at a screen, holding a game controller. I’m often asked if they feel left out. No, my teens have close connections to their friends and our family. This path has led to so much joy in our home.

Third, God has used Adam’s story to reach many families. I now spend my time helping other mums and dads who are struggling with screen-time problems in their homes. Education about the effects of screens on brains becomes the light that shines in the dark

Source: Shutterstock

Evangelical Times, August 2023 | 19

A walk with Mr O

Mr O, while I was on holiday I went to a church where – three times in one sermon – the pastor mentioned ‘evangelical obedience’.

That’s wonderful! Hardly anyone talks about it these days.

That’s certainly true, Mr O, because I have never heard the expression before. What on earth does it mean?

It’s easy to explain. Let me use an illustration. In the 16th century an English explorer in South America came across a Spanish soldier who was mercilessly beating a slave. To save the poor man’s life, the explorer intervened. He killed the soldier. He then told the slave that he was a free man. The victim’s reaction was to throw himself at the explorer’s feet and to exclaim, ‘Thank you! Thank you! I will now be your slave and I will serve you for ever.’

I think I’m getting the idea, but, to be sure, could you please explain all that to me?

The man was an unwilling slave, driven at best by duty, but mostly by fear. He then became a willing slave, overwhelmed by the kindness of his saviour and wanting to express his gratitude throughout every remaining moment of his life. Duty and fear were replaced by love.

I’ve got it! The ‘evangel’ in ‘evangelical obedience’ refers to the gospel – to the great saving fact of Christ’s life, death, and resurrection. We obey the Lord, not primarily out of duty, and certainly not out of fear, but because we want to say ‘thank you’ to him who has so wonderfully saved us.

Exactly! Any obedience to the Lord which is not motivated by the thought of his cross is an ‘obedience’ which, frankly, is unchristian. It is lifeless legalism. It has nothing of Christ in it, nobody can keep it up, and God does not accept it. It’s the old-fashioned nonsense of the Pharisees.

That’s strong stuff , Mr O! Are you sure that you are not over-stating things?

Read your Bible and judge for yourself! Take 1 Corinthians, for example. Here the apostle Paul gives instructions about how to handle a whole host of problems in the Corinthian church – problems such as disunity, immorality, marital tension, differences of conscience, disorder in public worship, and heresy. He tackles every issue (without exception!) by showing how it is impacted by Christ and his cross. His whole letter is a call to ‘evangelical obedience’.

‘Think clearly about the cross and you will think

clearly about everything else.’ Is that what you are saying?

Yes, that’s what the Bible teaches. And to put some flesh on it, let me give you a couple of up-to-date examples. Jill, a Christian, is driving through town and notices that she is doing 35 mph. She slows down, ‘because,’ she says, ‘that’s the law; and besides, I might get a fine.’ I’m not complaining about Jill’s reasoning or her slowing down, but up to this point she is thinking no differently from a non-Christian.

Okay, but how should she be thinking?

All that, plus this: ‘My Saviour sacrificed himself for the good of others. For the same reason I should sacrifice some speed and reduce the risk of killing somebody.’

And what is your other example?

Well, some time ago I heard a lecture on spiritual abuse. The man of God who gave it showed us from Scripture how leaders should not coerce or bully people. His message was, basically, ‘We must stop doing that and that and that; and instead we must do this and this and this.’ That was it, and he took an hour to say it. He never mentioned the cross once. Those who coerce and bully were told to repent, but were never directed to the blood of Calvary, to the forgiveness to be found there, and to how we can be changed for ever by realising that we have been crucified with Christ. What abusive leaders need is not a new code; it is a life lived at the cross. The cross! The cross! It must be front and centre in our every thought. The choice is always between being ‘evangelical’ and being wrong.

A walk with Mr O

Evangelical obedience

By Stuart Olyott

Retired, but active, Stuart Olyott preaches widely, but especially at Caergwrle Evangelical Church.

Source: Shutterstock

places. Parents are able to understand the effects of screen overuse on the developing child and make the best decisions for their family. And through community, parents no longer feel isolation and shame. The result? Relationships are being restored.

Moving forward

There’s no shame in making mistakes; we certainly made many. As parents, we struggle to live in the tension between God’s sovereignty over every square inch of creation and our responsibility to be faithful stewards of our lives and guardians of our children.

How can we do this well? The addictive and provocative elements of video games are so powerful that I think it’s dangerous to allow them into our homes as a valued activity during childhood and then expect our children to thrive. Setting our children up for failure isn’t protecting them; it’s not wise, and it doesn’t honour our Creator.

Our parental responsibility is to guard our children against addictive elements of culture that harm them. Ask yourself some questions: is game use in your home increasing over time? Is game time displacing sports and healthy hobbies? Are your child’s grades and relationships suffering? Is his gaming distancing him from God and his family?

If you sense something’s wrong with your child’s relationship with screens, don’t ignore that persistent inner warning – as I did for so long. Adam once told me, ‘Mom, you will never hurt my feelings if you share my story. Please warn as many families as you can.’

Every family is facing the tidal wave of digital technology in childhood, but not every family has to be swept away by it. We can’t inoculate our teens with parental controls or more conversations. We can’t change the child development process: they’re intelligent but not mature. We can’t force children to be ‘wise’ with screen time, as they aren’t adults with a fully connected frontal cortex.

But we can be more informed and diligent as we align our kids’ activities with our values. We can proactively avoid screen struggles and focus on healthy relationships. The solution isn’t about taking away our kids’ fun but giving back their deeper joy in real-life engagement. God created a world for them to explore and adventures for them to have in real life. Let’s point them in his direction.

And let’s keep our own eyes focused there too. Remember that God is the one who gives us new mercies every morning (Lamentations 3:22-23), wisdom when we ask (James 1:5), and endurance and encouragement we can share with others (Romans 15:5). Gaming addiction is real; don’t be afraid to search for help from parents who have come out on the other side of their screen struggles.

There is hope. By the grace of God, you can reclaim your kids and reconnect your family.

A version of this article appeared at The Gospel Coalition. Reproduced with permission.

Source: Dreamstime.com

20 | Evangelical Times, August 2023

Book Reviews

Book Reviews

The Trustworthiness of God’s Words: Why the Reliability of Every Word

from God Matters

‘I was struck in reading this book by how largely the theme of God’s trustworthiness looms in Scripture.’

Layton Talbert

Christian Focus

280 pages; £9.99

Question three of the Westminster Shorter Catechism asks, ‘What do the Scriptures principally teach?’ The answer begins: ‘The Scriptures principally teach what man is to believe concerning God.’ You want to know what God is like? Read the Bible! It is his self-revelation to us and is to be received as such.

That is how Layton Talbert receives it. The first chapter of his fine book is entitled, ‘What This Book Is (and Isn’t) About’. There he makes it clear that ‘this is not a book about

the inspiration of the Bible…it is written from the pre-supposition that the Bible is God’s Word’ (p.11). With that foundation Talbert turns to one particular aspect of God’s self-revelation, namely, his utter trustworthiness.

This all-important truth about God is developed in terms of roots and fruits. God’s trustworthiness has its roots in God’s truthfulness, omniscience, and omnipotence. The fruits of his trustworthiness are his totally trustworthy words. And, as the title indicates, it is these fruits of God’s trustworthiness that this book is principally about.

What can the reader expect to find? Helpful chapters on

what it means to trust God’s words, on God’s jealousy for his integrity, on how God and his words are inseparable, and on how trustworthy are God’s words in Jesus’s eyes. Some equally helpful chapters of practical application follow. We see how reliable are God’s promises, how equal God is to doing the humanly impossible, how blessed are those who believe God’s words, and how honoured God is by their faith.

I was struck in reading this book by how largely the theme of God’s trustworthiness looms in Scripture. It will help you in your faith to see it for yourself.

David Campbell

North Preston Evangelical Church

D. Eryl Davies

Publisher: Christian Focus Publications

149 pages; £9.99

During the 1700s, God blessed Wales through the ministry of Howell Harris, Daniel Rowland, and William Williams. Thomas Charles lived in the same century, and although he is a less well known figure, reading this biography will still warm your heart and do you good.

He served in Bala for several decades, and was committed to remaining within the Anglican church during a time of growing tension in Wales between those within the Anglican church and those preaching outside of it. But Charles also ministered amongst Methodists and saw the Bala Methodist society congregation swell from an initial group of eight to a regular congregation of 2,000.

His influence was wide: he travelled the country preaching, established children’s schools, wrote letters, and produced a Welsh dictionary and catechism. But he’s perhaps most well known for his efforts to make the Bible available to all in the Welsh language.

Charles’s desire for making God’s Word accessible comes through powerfully in some of the quotes from his letters – for example: ‘I have been

often, in my journeys through different parts of the country at large, questioned, whether I knew where a Welsh Bible could be bought for a small price. And it has hurt my mind much to be obliged to answer in the negative.’

This short book serves as a brief introduction to his life and ministry. That means it won’t take you long to read and enjoy!

David Cox

Nelson, South Wales

No Difficulties with God: The Life of Thomas Charles, Bala (1755–1814)

Hywel Jones

Banner of Truth

224 pages; £12

The twin themes of transfiguration and transformation are probably underplayed. When did you last meditate on the transfiguration as a motivation for transformation, to then live a more holy life before the Triune God?

The first half of the book handles the transfiguration of Jesus, recorded in Matthew, Mark, and Luke’s Gospels. One highlight is the treatment of the purpose of the transfiguration. In relation to Jesus and his disciples, the ‘transfiguration was intended to convince the disciples that Jesus was going to die…’ In relation to the disciples, the ‘transfiguration was intended to prepare them for their deaths’.

This is helpfully applied to reject many contemporary mission ideas. Such as ‘the Missionary Mandate at the end of Matthew’s Gospel [that] has been regarded as unacceptable proselytisation, and is to be supplemented by the Cultural Mandate at the end of Genesis 1’. This new mandate now includes environmental issues and received impetus in 1974 at Lausanne, in 1989 in Manila, and in 2010, in South Africa. This revisioning of the church’s task is to be rejected.

The second half of the book deals with transformation in relation to regeneration, sanctification, and glorification. The basis

for this transformation is the new birth, and the author spends valuable time expounding the necessity and nature of the new birth in John 3:3-6. The key scriptural texts for transformation (sanctification) are found in 2 Corinthians 3:17-18, Romans 12:1-2, and Ephesians 4:17, 22-24, with Colossians 3:5-10.

In an age of first world pleasure, this book reminds us of our imminent death and need to prepare for the day when we will either be called home to heaven or cast into the Lake of Fire if we die in our sins.

Kevin J. Bidwell

Sheffield

Transfiguration and Transformation

Evangelical Times, August 2023 | 21

Book Reviews

‘Sharon writes with clarity, vividness, and beguiling simplicity.’

What’s the point of theology?

Wisdom, Wellbeing and Wonder

Alister McGrath

SPCK

176 pages; £10.99

The latest book by this prolific author is an appeal for us to understand and work out the Christian faith through the window of theology. In a church culture where management and strategy can increasingly dominate, McGrath makes a good case for theology to become once again the window through which we view the Christian life, the interpretive map by which we find meaning and understand God’s Word. He also brings in poets to elaborate his points, and it is good to see George Herbert used in this context, someone always worth reading.

It is also encouraging to read about early church fathers, such as Athanasius, examples of men whose theology rooted in the Bible helped to develop key doctrines, such as the incarnation, as we understand them today.

There are, however, puzzling and rather jarring recommendations of contemporary authors and books by McGrath as examples of both theological interpretation and practice. He outlines with appreciation author Marilynne Robinson and her exegesis of Psalm 8 showing that we are special. But Robinson openly supports gay marriage! Retired Archbishop Rowan Williams is recommended reading also, despite his support for gay marriage.

The problem we encounter with such authors is not a disregard for biblical theology, but their use of modern interpretations which, ironically and

tragically, are unfaithful to the God of the Bible.

This is a book perhaps for intellectual seekers and those with a knowledge of theologians. McGrath makes some good points, like the use of theology as our primary catalyst for truthful meaning and expression. But it is compromised by the baffling use of theologians and authors like those already mentioned. Men such as Herman Bavinck are of far more theological value as recommended writers for evangelical believers.

Paul Irving

Lytham St Annes, Lancashire

Sharon James

Evangelical Press

141 pages; £8.99

In this highly readable biography of Sarah Edwards, Sharon James provides us with a valuable insight into the profound impact of revival in an individual’s life.

The book is divided into three sections. The first begins with a clear yet nuanced introduction to the history and culture of the New England into which Sarah was born. It then describes her childhood, marriage, and motherhood in dignified terms reminiscent of Sharon’s other writing on God’s design for women. The second section describes the revival in Northampton (1734-

Sarah Edwards: Delighting in God

42) using first-hand accounts of which Sarah’s own testimony is the centrepiece. The third section movingly recounts the lasting fruit of Sarah’s personal revival in her ‘resignation of all to God’ amid severe trials.

Sharon writes with clarity, vividness, and beguiling simplicity. She draws out spiritual truths from the narrative while devoting a large amount of the book to the words of Jonathan and Sarah Edwards themselves. Arguably the flow and force of the narrative are diminished by the questions at the end of each chapter, which could more helpfully be placed in an appendix.

Suitable for young adults upwards, this biography will appeal to a wide Christian readership and is an excellent introduction to the life of this remarkable couple. Even those who have read the fuller biographies of Jonathan Edwards by Iain Murray and George Marsden, to which reference is made, will find a fresh perspective. For many, though, the primary interest of this book will be Sarah’s intense experience of the love of God as a remarkable case study of the genuine work of the Holy Spirit in times of revival. The book thus serves as a clarion call ‘to pray, and to work, for revival, personal and communal’.

Julie Winch

Newcastle upon Tyne

Lois Newcombe

Grace Publications

72 pages; £8

This book was written to fill a gap in the market: a book for freshers on church. Four chapters tackle ‘students and church’, followed by three on more general student issues. Newcombe is unafraid to challenge readers while adopting a chatty and upbeat style.

The chapters on church are the book’s strength. Newcombe makes no assumptions regarding church attendance, asking, ‘are you going to carry on?’ Such realism increases the book’s usefulness – it speaks to the churched but uncommitted right where they are.

Newcombe helpfully uses Acts 2:42-44 to tackle a ‘me-centred attitude towards church’ head on. Seeking expository teaching, service, and multi-generational diversity are commended. Attending churches for the 20s and 30s, or student-only services, means ‘robbing yourself of seeing God at work in bringing different people together’. The priority of prayer is emphasised – the early church ‘didn’t have a band – they prayed’.

Some advice in the later chapters is less helpful. Given Christ’s clear call for separation and holiness (2 Corinthians 6:17–7:1), Newcombe’s levity on clubbing is jarring: ‘Nightlife may or may not be your kind of thing but it’s great to know that Jesus is invested in fun! So, what would it look like to dance the night away with Jesus?’

Newcombe understandably enthuses about the evangelistic potential of CUs.

However, when committees fluctuate yearly, women preaching is being pushed, and a woke social gospel is influencing some CUs, caveats are needed. Newcombe would have been wiser (as she was regarding churches) to set out principles to assess whether a believer might join a particular CU in good conscience.

This book has a strong first half and a mixed second half. I would gladly discuss it with an upcoming fresher to develop a crucial quality for any student: discernment.

Paul Smith

Margate

Students and Church: Making the most of your time as a student

22 | Evangelical Times, August 2023

Features

Challenging wokeness: The Christian response

By Mostyn Roberts

Mostyn Roberts is pastor at Welwyn Evangelical Church.

‘Our response must be from a biblical and Christ-centred basis, for in the Bible and in Christ we have the truly creative Word and the truth in propositions and in person.’

S0urce: Shutterstock

In the first instalment of this two-part series, we surveyed some aspects of the woke ideology that is sweeping the Western world. We now turn to some lessons to learn from this cultural shaking.

Five issues for fruitful reflection

1. The word does create.

It is by God’s word that all things came into being and are sustained. Critical theory’s view of the power of language is a feeble aping, indeed one may say Satanic counterfeit, of the Creator’s power, but it does point to something true. By his speech Christ exercised power. Through God’s word sinners are born again. Through preaching, sinners are brought to repentance and faith.

At an ordinary level, it is by speech in everyday life that we exercise power – we ‘get things done’, even if we do not call it creation, by the use of words in family life, in business, in church. It is important to remember this before dismissing critical theory’s emphasis on language-as-power.

What we emphatically oppose, however, is the denial of an objective reality that is prior to our speaking: ultimately we are only feebly imitating the divine mind and actions, thinking God’s thoughts after him, and working only with what he has already given us. Yet Christians above all know that the efficacy of the word spoken in the power of the Spirit is immense – it turns worlds upside down.

2. Biblically, it is by faith and the word that we know anything truly.

Epistemology is a big issue in critical theory – the way we know things. But it is ‘by

faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible’ (Hebrews 11:3).

Knowledge, say critical theorists, has to come through experience. ‘Standpoint epistemology’ tells us that we can only know things from our own limited perspective. This is inevitable if there is no absolute truth. But Christians also believe in ‘standpoint epistemology’, only it is the standpoint of God who knows all things and has spoken objective truth to us in his Word.

The only way to be sure of something is to know all things or to believe one who does. To know all things belongs to God alone. The only way for finite creatures to be sure of anything is by believing the word of that God.

By faith we share the ‘standpoint’ of the omniscient One – we know by believing his revelation, not by speculation. God has created everything and has endowed us with the faculties to know things truly (although not exhaustively, as we are not God).

3. The crumbling of Western culture should not mean the collapse of the church.

There can be something presumptuous about Western Christianity. While Christianity has often been the champion of the poor, the outcast, the marginalised, too often Western Christians have assumed a right to rule and enjoyed access to power. This can put us at a disadvantage when trying to reach ‘victim groups’ of the critical theory generation.

It also makes us feel vulnerable when the establishment is attacked. We have got too close to power and privilege, and we feel an attack on power as an attack on us. If critical theory causes us to panic, is it a sign that we need to reassess our position in the world?

4. We must not be complacent about prejudices in our churches.

We need not use the philosophical framework of critical theory, but it is no bad thing to ask: are we prejudiced (even unintentionally) against black people, disabled people, women, and (arguments about

the morality of their behaviour aside) homosexuals?

Critical theory makes us ask about deep-rooted attitudes that may amount to hidden or incipient racism. We need not adopt its methodology or radical cynicism to fruitfully examine ourselves. The heart is the most deceitful of all things (Jeremiah 17:9).

5. We should be thankful for the challenge to the hegemony of rationalism (which exalts reason as supreme over revelation) while resisting critical theory’s scepticism about rationality (which delights to use reason as a gift of God) and science.

Protestant Christianity in particular has been fertile soil for the development of both reason and science, and we do not want to see them despised. But our grounds for both are very different, more stable and more fruitful, from that which rationalist humanism proposes. We need to argue for them from a biblical base, neither acquiescing in the attack on them nor simply echoing the Enlightenment call for their pre-eminence.

Seven threats to Christianity

1. The rejection of objective truth

This has been with us a long time, especially since the postmodern assault on modernity in the 20th century.

Critical theory, however, has brought the rejection of the truth into vicious practice – in our workplaces, media, social institutions, national politics, and churches. We are seeing the intolerance of relativism, the tyranny that comes when the popular metanarrative is human in origin, for the ruler of this world is Satan.

2. The silencing of speech

As was once said of the importance of mission to the church, Christianity lives by preaching as a fire lives by burning. The greatest practical danger to the church is a ban on preaching, teaching, and counselling according to the Bible.

No book is as threatening to a sinful world, whether it sees itself as oppressor or oppressed, as the Scriptures. It must be

Evangelical Times, August 2023 | 23

Features

silenced, says critical theory. We must not allow it to be.

3. The redefining of doctrines

For example, being white, in critical race theory (which applies wokeness in the explosive field of race relations), amounts to sin (Christianity and Wokeness, Owen Strachan), yet it is an unavoidable reality for which you can never stop atoning and for which there is no forgiveness. Simply by being white, you are racist, runs the dogma.

Being white almost becomes the original sin. What can any such ‘sinner’ do about it? Being black, conversely, is to have a head start in the way of righteousness.

4. Division in the church

In America far more than in the UK, critical race theory has affected churches: when white people are regarded as racist just by virtue of being white, it can hardly help us to ‘maintain the unity of the Spirit in the bond of peace’ (Ephesians 4:3), even if real racism may exist and needs to be addressed.

We are all sinners; we may even all suffer from some degree of xenophobia (a fear or dislike of strangers), but that is not the same as being racist. Critical race theory demonises racism above all other sins and privileges the alleged victims above other sections of the fellowship, but neither attitude is justified. It presumes guilt in one section of the church even when there is no evidence of any sin other than ‘being white’. To prejudge a matter in this way is contrary to biblical justice and is the way to cause divisions in churches, not heal them. The same applies to attitudes to other ‘oppressed’ groups: women, the disabled, etc.

5. Viewing people as groups

We operate in groups of various sizes, be it families or nations or churches, but we are fundamentally individuals. The individual is lost in critical theory except as a member of a group. On the other hand, it is also unbiblical to see ourselves just as individuals. We are made in the image of a Triune God. We are made for society. The Lord works corporately, whether with his people Israel or his Church – the Bride and Body of Christ.

We are communal creatures, and the excessive individuality of the West is neither biblical nor healthy. The individual and our group (the people of God in union with a Triune God) are held in beautiful harmony in Christ. The problem in critical theory is that groups are all self-identified victims.

6. The loss of human identity

Our identity as individuals is in our creation in the image of God. Our identity is vertical, from God, not horizontal, drawn from my creaturely self and its idiosyncratic, damaged, or sinful qualities. The critical theory ‘self’ is a thin construction, an identity consisting simply of membership of a group that is theoretically at war with a substantial proportion of the human race and at odds with much of its history, experience, and science. That is simply not true to people’s experience, and people cannot live as if it were.

Humanism struggles to find a special place for human beings without being seen to discriminate unfairly between species. Christianity unashamedly points to the uniqueness of human beings, male and female, and this gives a ‘thick’ sense of identity, a full and rich one. Now you can criticise my behaviour,

my social identification, my sexuality, but you do not destroy me. I am secure in my knowledge of my creaturehood in God’s image; if I am a believer, I rejoice in the deeper knowledge that I am his child and that is my fundamental identity.

7. Seeing oneself as a victim

To label oneself a victim is destructive psychologically and socially, risking being passive, dependent, protesting, and making claims but not incentivised to take responsibility or share blame.

Spiritually, the stakes are higher. We are not victims in God’s sight; we are all sinners. It is the soul that sins that shall die (Ezekiel 18:4). We must all give account to God and receive what is due for what we have done (2 Corinthians 5:10; Revelation 22:12). Although there are real victims in our world and Christians should be merciful and compassionate to such, to self-identify as a victim, let alone solely as a victim, is to dehumanise yourself and to forget your equal accountability with all human beings before God.

A twofold response

Truth and love must work together in every case, yet it could be said that truth is the

particular response to threats 1–3 above, love the particular antidote to threats 4–7. Yet they must never be separated.

1. Truth

The truth of God’s Word must be proclaimed, preserved, and practised. In his letters to Timothy, Paul instructs his young assistant on how to deal with false teachers. Philosophies that corrupt the gospel must not be taught in the church (1 Timothy 1:3). Those teachers may not even understand the import of what they are saying, but the man of God must (1 Timothy 1:6-11). Do not get taken up by myths or speculation. Make sure that you always aim at the main thing, the ‘stewardship of God’ – the purposes of God revealed in the gospel – that he has entrusted to you (1:4; 6:2-5, 20). Protect it and preserve its integrity (1:11; 2 Timothy 1:14).

It is precious – look how it saved Paul (1 Timothy 1:12-17). Teach it with integrity (4:6,11-16; 2 Timothy 2:15; 4:1-5; Titus 2:7-8). Preach the word (2 Timothy 4:1- 5). This is the true metanarrative. The health of the church and the salvation of the lost depend on it.

2. Love

Love is the aim of the gospel (1 Timothy 1:5). Timothy is taught to live the truth (1 Timothy

4:11-16), kindly seeking to lead his opponents to repentance (2 Timothy 2:23-26). The Christian life is the best apologetic, adorning the gospel we preach (Titus 2:10). The truth must be spoken (or ‘done’) in love (Ephesians 4:15).

Do not rush to judgment but listen to people caught up in critical theory – they are all around us, especially, but by no means only, our young people and those in or leaving university. It is unlikely that many of them will understand what the woke outlook on life implies or entails.

But you can try to understand it and gently expose their errors. They cannot live consistently with their philosophy. Treat them, whatever their beliefs, as human beings made in God’s image, for that is what they are.

Give them a ‘thick’ sense of identity – they are far richer as human beings than their thin wokeness will allow. Love them, teach them the truth with respect (1 Peter 3:15-16) even as obdurate teachers of this philosophy must be firmly opposed.

Conclusion

Critical theory has some truth in it. In dethroning reason and reminding us of the claims of disadvantaged groups in the world both within and outside Western civilisation, for example, it is doing us some favours, albeit from a philosophical framework we reject.

But fundamentally it is a dangerous and false philosophy that through the aggression and unscrupulous advocacy and actions of its proponents is damaging and dividing society and threatening the church.

Our response must be from a biblical and Christ-centred basis, for in the Bible and in Christ we have the truly creative Word and the truth in propositions and in person. Christ is Lord and has been throughout history. He is Lord today, and our preaching, praying for, and serving in his kingdom begins by joyfully remembering that. After he had asked, ‘What can the righteous do?’, the psalmist responded: ‘The Lord is in his holy temple; the Lord’s throne is in heaven’ (Psalm 11:4).

A version of this article appeared in Reformation Today, April 2022.

S0urce: Mr Dan Stubbs_Shutterstock

24 | Evangelical Times, August 2023

Evangelical Times, August 2023 | 25

Features

Interview with Dr Peter Masters:

The first six years at Evangelical Times

Evangelical Times was launched in February 1967, four months after the much-discussed division between Martyn Lloyd-Jones and John Stott. We look back and hear more from ET’s founding editor, Peter Masters.

During the 1960s tension built among evangelicals as to whether ministers and churches should leave broadly liberal denominations to associate in congregations of believers. Congregationalist Lloyd-Jones was increasingly discussing separation at the Puritan Studies Conference he organised with Anglican J. I. Packer and at his Westminster Fellowship Fraternal.

In 1963, Lloyd-Jones quoted the Independent John Owen to show ‘the duty of every saint of God’ was to withdraw from a church where ‘notorious, scandalous sins had gone unpunished, unreproved’. In 1965, Lloyd-Jones dismissed arguments against separatism as ‘sheer lack of faith in the power of the Holy Spirit’ in favour of ‘trusting to expediency’.

The major division came in October 1966 at the Second National Assembly of Evangelicals, organised by the Evangelical Alliance. Lloyd-Jones compared the ecumenical movement characterised by ‘fellowship before doctrine’ with evangelical ecumenicity characterised by ‘doctrine before fellowship’.

He contrasted belonging to an evangelical wing of a liberal denomination with the opportunity to be part of ‘a fellowship or an association of evangelical churches’. Stott used his position as chair to immediately oppose this,

fearing evangelicals might leave the Church of England.

This seminal public division was reported by various Christian newspapers – some owned by prominent Americans – but there was no prominent newspaper for independent churches. Increasingly, ministers and churches were leaving compromised Baptist, Methodist, Congregational, Presbyterian, and Anglican denominations.

In this context, ET was launched. Historian David Bebbington described it as ‘the monthly organ of principled separatism’. The first edition was published in February 1967 as a 20-page tabloid format priced 9d.

The founding editor, Dr Peter Masters, had been a member of Lloyd-Jones’s Westminster Chapel and was then pastor of Cowley Hill Free Church, Borehamwood. ET caught up with him to ask about those early days.

ET: What were nonconformist evangelical churches like in 1967?

PM: At that time there were many unattached evangelical causes. There were strong and weak churches, Calvinistic and

Arminian churches, but in other ways they were similar. There was no Charismatic movement with its move to informality. Most evangelicals worshipped in the same way. Most had the same objectives. There was a common thread throughout evangelicalism. ET could report freely without wondering about anything untoward.

ET: What was the original vision of ET?

PM: ET aimed to promote awareness and fellowship amongst independent evangelical churches and to encourage the pioneering of such churches. There was no interest in creating any organic unity; that wasn’t part of the agenda. There was a desire for independent evangelical churches to be more connected. We were pushing at an open door.

ET: How did you get started?

PM: We wrote to every church we could find on the lists of various groupings. We sent them a big questionnaire asking

for details of other independent causes. There was a very high percentage of responses – something like 60%. We built a list of around 5,000 causes, including mission halls and railway missions that didn’t appear on the standard lists. The focus was on England and Wales.

ET: Other than you as editor, who were some others involved in the early days?

PM: There was David Fountain (pastor of Spring Road in Southampton for 37 years), John Newell (from Battisford in Suffolk) and Herbert Carson (an ex-Anglican and assistant to Lloyd-Jones in the 1960s).

ET: Who were some early supporters of ET?

PM: ET had the moral support of Martyn Lloyd-Jones. He was in touch with me on almost a weekly basis. There was also support from the Bendor-Samuel brothers. (Theodore Bendor-Samuel was Honorary Secretary of the FIEC from 1946-77 and President in 1967 and 1968.)

ET: Where did the founders of ET stand theologically?

PM: Those starting ET were from a Calvinistic perspective

and mostly Baptists. However, the vision went broader than that. Another key supporter and sponsor right from the start was Willis Metcalfe, an ex-Methodist farmer from Yorkshire.

ET: What was ET’s circulation in the early days?

PM: We started in the 30,000s and then settled down to the 20,000s.

ET: Did ET just contain news and current affairs?

PM: No, there were also biographical articles about great Christians from history. These were soon combined to create two books: Men of Destiny and Men of Purpose, which are still in print.

ET: What did ET report about?

PM: It reported on meetings, especially larger meetings. It also promoted some meetings. The July 1967 front page headline was ‘BEC Goes into Action’. This promoted the major autumn conference of the British Evangelical Council, which celebrated the 450th anniversary of the Reformation. ET’s support was key in securing a large attendance

running into the thousands. In those days the BEC (now Affinity) was a loose and gentle grouping. Its General Secretary, Roland Lamb, would frequently say: ‘we are here to do together those things which we cannot do apart.’

ET also carried many polemical pieces. It expressed concern, after Cliff Richard professed faith, regarding the pop culture of his Christmas Concert at the Albert Hall. There were also articles warning against the growing Charismatic movement out of a conscious desire to protect and guard evangelicals from confusion.

(In 1971, the Principal of the Northern Baptist College, Michael Taylor, addressed the Baptist Union assembly. He rejected the bald statement ‘Jesus is God’ and ‘sinlessness’ to describe Christ. ET reported the story, raising widespread concern. Many ministers ended their Baptist Union membership over the obvious heresy and the Baptist Union’s apparent unwillingness to dissociate from Michael Taylor’s statements, with ET supporting their stance in subsequent articles.)

ET: Looking back, is there anything in evangelicalism in the 1960s that you wish there was more of today?

PM: I would like to see a return to regular persuasive evangelistic preaching. Without it, we should not be surprised by a lack of conversions. Some have taken John Murray’s teaching that man is entirely passive in regeneration as a reason to turn from persuasive evangelistic preaching. But we need to explain and urge men and women to repent and believe and show them how to do so. As the Puritan Thomas Goodwin explained, evangelistic preaching is like taking a child by the hand and leading them to respond to the gospel message. ‘Persuasion’ is a key word in the Acts of the Apostles and the overwhelming majority of reformed tradition asserts that persuasive preaching has real instrumentality through the work of the Spirit.

By Paul Smith

Full-time elder of Grace Baptist Church, Broadstairs, Kent. He is also a director and the book reviews editor for ET.

26 | Evangelical Times, August 2023

Features

Open your mouth for the mute

By Dave Brennan

Director of Brephos, a ministry that helps churches respond to abortion, part of the Centre for Bio-Ethical Reform UK.

The harrowing case of Lily Foster, intentionally killed in the womb at eight months’ gestation, should grieve us deeply – but it also represents an opportunity for Christians to bear witness to God’s truth, justice, and grace.

On 12 June Carla Foster, a mother aged 44, was sentenced to 28 months for ‘administering poison with intent to procure a miscarriage’. The sentencing remarks of the Hon. Mr Justice Pepperall are publicly available and well worth reading for a thorough and objective appraisal of the case.

Carla knew she was pregnant way beyond the legal limit (24 weeks) when she ordered powerful drugs from the British Pregnancy Advisory Service (the main ‘abortion’ provider in England and Wales), pills that are meant to be used only up till 10 weeks’ gestation. Carla took these when she was 32–34 weeks pregnant, killing her near-full-term daughter, Lily, and delivering her stillborn.

Paramedics arrived on the scene and attempted to resuscitate Lily, but she was pronounced dead 45 minutes later. The ‘abortion’ lobby, remarkably, saw in this an opportunity to campaign to allow all babies to be killed up till birth for any or no reason, and headlines proliferated expressing outrage at the fact that a woman was being jailed for an ‘abortion’ under a Victorian law – a classic red herring.

At the same time, against this bloodthirsty response there was (thank God) considerable pushback, even among folk who are ‘pro-choice’. This was a very late-term baby. Everyone knows someone who was born prematurely at around 32 weeks and is doing perfectly well today. Carla herself testifies to being ‘plagued’ by ‘nightmares and flashbacks’ seeing her ‘dead child’s face’. This case protests itself.

How should Christians respond?

There is one school of thought (perhaps that is too generous) that says that Christians should avoid ‘hot potatoes’, as they will only serve to drive people further away from the Church and the gospel.

On the contrary I want to argue that there’s an opportunity here to bear witness to the integrity and expansiveness of God’s truth, the beauty and wisdom of God’s justice, and the glories of God’s grace.

Truth

We worship the One who is himself ‘the truth’. We are commanded repeatedly, Old Testament and New, to be truthful. The Church is to be a pillar upholding the truth (1 Timothy 3:15).

While there is a primacy to proclaiming Christ and his gospel, it would be indefensible to claim that speaking truth into other areas is unimportant – a narrow ‘gospel only’ mentality.

God’s Word is expansive and speaks into all areas of life. While it may not tell you how to fix a car, it tells you a lot more than simply how to find saving faith in Jesus Christ. We need to allow God’s Word to speak into the hot topics of our day: it has amazing wisdom to give.

When it comes to ‘abortion’, the thousands-years-old testimony of Scripture that life begins at conception (e.g. Psalm 51:5) is now being coloured in in ever-increasing detail by the wonders of prenatal imaging technology.

Did you know that by 10 weeks from fertilisation, you had a unique fingerprint

and were already displaying right-handed or left-handed dominance in your movements?

Scripture is the authority, but in his grace God has also given us scientific knowledge, as well as eyes and ears, to engage with his creation. We should celebrate these gifts and use them together.

He’s also given us minds, and the only logically sound position when it comes to ‘abortion’ is that life begins and is valuable from conception – every other position depends on arbitrary and non-sensical cut-off points, or else advances, through infanticide, to a point where no one’s life has any value, which people intuitively know is not the case.

The truth of God’s Word brought to bear on this issue can help people not only to understand ‘abortion’ aright but also perhaps to consider afresh what else the Bible might have to say to their own life and to other issues, seeing that it (uniquely) speaks sense into the issue of ‘abortion’.

Justice

Another oft-neglected aspect of evangelical engagement

with the world is the pursuit of justice. While we happily claim the likes of Wilberforce now as one of our heroes of the faith, when it comes to the injustices of our own day, we all too frequently ‘pass by on the other side’ with the excuse that we’re just here to preach the gospel.

But Scripture will not let us do that (Proverbs 24:11-12; 31:8; Isaiah 58; Luke 10:25-37; James 1:27; Galatians 6:10); whether we think it expedient or not, we are to be a ‘voice for the voiceless’.

One of the best things we can do to help the victims of a great, accepted, systemic injustice such as today’s baby genocide is to expose the reality of it. No injustice has ever been ended by keeping it covered up. In this task, careful and accurate language combined with powerful imagery makes for a potent witness.

Not without reason do I refer to this as the ‘Lily Foster case’, when most of the media calls it the ‘Carla Foster case’. We need to centre on the primary victim here. We also need to try to avoid euphemisms, such as ‘termination’ or ‘abortion’, and refute outright lies, such as ‘abortion is healthcare’.

Alongside this, photographic evidence showing the wonder of life in the womb and the inhumanity of the violence done by ‘abortion’ is very impactful: it enables the act to ‘protest itself’. Websites like abortionreality.com show the graphic and brutal truth.

The Beatitudes tell us that we are blessed when we are persecuted because of righteousness: whatever the reception we must work for justice, because God cares for the downtrodden and we are called to love our neighbour as ourselves.

Grace

As well as being people of truth and justice, wonderfully, we are to offer grace as well. There is no conflict here: our holding out of the moral law of God does not harm our evangelism.

On the contrary, as Charles Spurgeon said, ‘I do not believe that any man can preach the gospel who does not preach the Law. The Law is the needle, and you cannot draw the silken thread of the gospel through a man’s heart unless you first send the needle of the Law to make way for it.’

If only for evangelistic reasons, we should be making a beeline for the ethical hot potatoes of our day, not avoiding them. In the public education work we do, advocating for the unborn child, we find that gospel conversations spring up often quite effortlessly.

Struggling to know how to start a conversation about the gospel? Try starting with ‘abortion’! Seriously! The contact-points for the gospel in this case should be clear. Carla was guilty, and so am I. We’ve all sinned and fall short of the glory of God. If not for Christ, none of us has any hope before our righteous Judge.

But mercifully, Jesus the righteous One has interposed himself, stepped down into the dock, and volunteered himself to take the full penalty that I deserved, so that I may go free and have life.

Evangelical Times, August 2023 | 27

Crunch Points

Crunch Points

I have been told at my place of work that I must use preferred pronouns. I can’t afford to lose my job. What shall I do?

I am so very sorry to hear this. We shall certainly be praying for you and helping you as a church. First of all, consider where we are culturally. Paul describes a society in which God has given up men and women to uncleanness, in the lusts of their hearts, to dishonour their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the blessed Creator (Romans 1:24-25).

That accurately depicts our fallen society, in which we face growing intolerance toward anyone who does not toe the line on this matter. More and more of us face these challenges. This matter of ‘preferred pronouns’ is part of exchanging the truth of God for the lie.

The truth is that God has made us all, male and female, in his own image. Whatever statistically-minute aberrations there may be to that rule, the Scriptures are clear: there are only two physical sexes and only two genders which align with those sexes. That is the truth of God.

To claim that gender is not aligned to sex, or that there are multiple genders (well, over one hundred are claimed, at the last count!) is to exchange God’s truth for our lie, and to exalt the creature over the Creator.

So, second, on what principle shall we proceed? Different Christians have different

approaches on this, but

the principle we follow is that of love to God and love to our fellow men. In essence, I would ask you this, ‘Do you love God enough to honour his truth above the lies of men and women? And, do you love men and women enough to honour God’s truth about them above the lies they tell about themselves and others?’

If so, let your ‘he’ be ‘he,’ and your ‘she’ be ‘she’! Use God’s preferred pronouns. Also, you need not go looking for trouble: be wise as a serpent and harmless as a dove – don’t go out of your way to make this an issue (we’ve been referring to people as ‘they’ for a long time), but don’t back down when the moment arrives to take a stand for truth (think Daniel in Babylon).

Third, I do not say this lightly. I appreciate that your job is at risk. Let me take you back to the life of the early church. Tertullian, one of the church fathers, spoke with a converted silversmith whose work involved him in making statues of idols. He was struggling with his conscience, and arguing with

Tertullian: ‘A man must live!’ he cried. ‘Must he?’ asked the pastor.

I know that brings it close to home, but this is where we face a test of our allegiance to Christ as cross-bearers (Luke 9:23-26). Remember what the Lord said to Eli: ‘those who honour me I will honour, and those who despise me shall be lightly esteemed’ (1 Samuel 2:30) – here is encouragement and warning.

We are told that man shall not live by bread alone, but by every word that proceeds from the mouth of God (Matthew 4:4); your heavenly Father knows all you need, and calls you to seek first the kingdom of God and his

righteousness, with the calm assurance that all needful things shall be added to you (Matthew 6:31-34).

That means something for the Church, too: Christ promised that there is no one who has left house or parents or brothers or wife or children for the sake of the kingdom of God who shall not receive many times more in this present time, and in the age to come eternal life (Luke 18:29-30).

We have a duty, under God, to make his promise good, in acting like a true family of God, especially toward those who are persecuted for righteousness’ sake (Matthew 25:37-40). So we will pray with you, stand by you, and help support you, God helping us.

If you would like an answer to a crunch question, please email crunchpoints@evangelical-times.org. We cannot guarantee an answer to every question.

By Jeremy Walker

Pastor of Maidenbower Baptist Church in Crawley.

We all value biblical advice from our elders, the first ones to whom we turn for counsel. Jeremy Walker outlines the kind of answer he might give to a question received at the chapel door.

Preferred pronouns

Gossip looks really good in church clothes. Maybe more than any other sin, it cleans up nice. It can present itself in a number of Sunday outfits. It can dress up like heartfelt concern for others. It can seem like a personal invitation to confidentiality and closeness with the one receiving the gossip. It can even put on the clothing of a prayer request.

Gossip is mentioned in a few lists of interpersonal sins, grouped with things such as strife, quarrels, deceit, and slander (Romans 1:29; 2 Corinthians 12:20). It is linked to the primal sins of idolatry and ingratitude. Perhaps the most colourful depiction is found in Paul’s advice to Timothy on a problem in the church he was pastoring.

Young widows were using their time and energy not for the building up of either the household of faith or a household of their own but rather ‘to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not’ (1 Timothy 5:13).

Gossip is our attempt to negatively shape people’s opinions of someone for his harm and our gain. Our gain may be as simple as the thrill of being the person in the know. Or it could be something more sinister, such as the moral superiority of knowing about a scandal but not being involved in it. Or even worse, it could

be intentionally ruining the reputation of one of our rivals. Those gains are the selfish motivation for gossip.

Paul’s words to Timothy also give insight into another aspect of what makes gossip sin: it is a failure to mind our own business and instead involve ourselves in others’. It rejects our own calling to work faithfully at the tasks God has given us because it’s easier to comment on how other people are failing at theirs. Paul links it with being idle, being a busybody, and sowing discord.

Another insight: gossip is not merely saying something negative about someone else when that person is not around. There are times when this is crucial to do, as Paul demonstrated by his warnings to the church about various individuals (e.g., 2 Timothy 4:14-18). No, gossip is saying something negative with no edifying purpose, both to the individual being gossiped about and to the hearer.

This gives us an important emphasis: gossip is unloving. It does not build up. It is a violation of the second great command, and thus of the first (Matthew 22:37-40). God is displeased when we harm people with our tongues and then turn and bless him (James 3:9).

We should always ask ourselves, ‘In God’s eyes, what good would be accomplished by my revealing this negative thing about someone else?’ If you prayerfully ask the Lord, the Spirit will guide you. So let’s keep gossip out of church clothes and expose it as the shameful thing it is.

This article was first published in Tabletalk, the Bible study magazine of Ligonier Ministries. Find out more at TabletalkMagazine.co.uk or try it free for three months today at TryTabletalk.co.uk.

Commonly tolerated sins: Gossip

By Dr Jeremy Pierre

Professor at Southern Baptist Theological Seminary.

Source: Katie Rainbow/unsplash.com

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Home education:

An honour for the sake of the gospel

Features

I have my dream job. I am a home educating mother of seven who has always been committed to Christian educa-tion. I remember feeling palpa-ble gratitude at the age of four towards my own parents for sacrificially sending me to a true Christian school where the Lord convicted me and converted me.

Growing up, I had my heart set on becoming a missionary. I read books about missionaries, I studied foreign languages in the hope that the Lord would use me abroad, and I even went to Bible College to become better equipped.

Little did I foresee that God was preparing me to be a missionary to my own children, nor did I anticipate the abundance of fruit that would be mine once we took the step of faith to educate our little ones at home.

Training before service

It would be child’s play for me to list things wrong with the UK school system. Up and down the country, parents are voting with their feet and removing their children from government school classrooms.

However, while it is absolutely correct to withdraw children from institutions where they are being educated in ungodliness, I have come to regard home education as an inherently positive action.

We are not hiding our children from the world, but striving to present them as ‘mature in Christ’ (Colossians 1:28), and to equip them to serve our Creator.

Throughout history, there is a precedent of training before

great service. Consider the disciples who spent three years with the Lord Jesus before being sent to the nations. Or Timothy, who learned the gospel from his mother and grandmother before traveling with Paul and then becoming pastor of the church at Ephesus.

Consider Hudson Taylor, who immersed himself in the Chinese language and the study of medicine before departing for China, or David Livingstone who studied medicine and theology before travelling to Africa.

The Reformers were well-versed in the classical languages before God used them shine the light of the gospel in Europe and in the church. Time and time again in our history studies we come across God’s precedent of training before service. We make no apology for the fact that we are deliberately training up our children in the Lord with the overwhelming hope that they will one day serve him.

Misconceptions

There are several reasons that home educators are often regarded with suspicion by believers. First is the oft-quoted, much misunderstood ‘salt and light’ argument: the fields are white for harvest, schools are full of unbelieving children and teachers, and our children are to ‘be’ salt and light, entering the

school system to evangelise the masses. In short, they are little missionaries.

However, Jesus is not instructing us to ‘be salt and light’ but is describing all believers, ‘You are the salt of the earth… you are the light of the world’ (Matthew 5:13-14).

Very often we miss the point that children raised in Christian families are in desperate need of the Lord’s salvation. Young, unconverted children are not the best tool to evangelise other unconverted children.

Furthermore, experience as a parent has taught me that once children truly are saved, they start to evangelise anyway. They do not need to be in the school system to tell others about the Lord since the lost are everywhere and even other school children return home at the end of the day!

The second misconception is the idea that when a child has confessed Christ we need to ‘test’ their faith in order to ascertain whether or not it is genuine. We think our child is saved and we want to be sure, so we throw them into the fiery furnace to see what happens.

However, the clear message of Scripture is that the Lord tests hearts. The Psalmist writes, ‘The Lord tests the righteous’ (Psalm 11:5). Moses writes to Israel, ‘the Lord your

God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart whether you would keep his commandments or not’ (Deuteronomy 8:2).

Testing is initiated by God in his perfect timing, and is specific to individuals according to the strength of their faith (which only God knows). If our children are genuinely saved, God will test them through the ordinary means of family, friends, and the wise decisions we take. We do not need to contrive a situation where this might happen.

The difference

There is no such thing as a neutral education when it comes to worldview. R. C. Sproul wrote, ‘Every education, every curriculum, has a viewpoint. That viewpoint either considers God in it or it does not. To teach children about life and the world in which they live without reference to God is to make a statement about God. It screams a statement.’

The power of education is that every child, when fully trained, will be like their teacher (Luke 6:40). Who is discipling your children?

Christian education means we teach Christ, whatever book is open in front of us. Why do

By Jessica Turpin

She writes about home education at LeadingThemOut.com, and on Facebook (‘Leading Them Out: Why Christian Education Matters’).

we learn maths? Because maths is the language of science, a tool given by our Creator to better understand creation. Why do we learn history? Because it is the story of God’s providence across time. Why do we learn grammar? Because God is a God who communicates with us and we want to be able to effectively communicate the gospel with others.

The list continues and so do the multitude of opportunities to talk about the Lord Jesus, ‘when you sit in your house, and when you walk by the way, and when you lie down, and when you rise’ (Deuteronomy 6:7).

The highs and the lows

I will be the first to admit that every day in our home-educating lives has not been a basket of roses, particularly towards the beginning.

When my oldest son was five, I had four younger children. My second set of twins followed and I found myself managing seven children under the age of eight, including two tiny babies!

But the Lord has graciously taken me by the hand and only ever shown me tender loving kindness, despite the hardness of my heart my bounty of weaknesses.

He led us to a method of home education (Christian classical) and he has equipped me to teach subjects that I never learned until now!

After the loneliness of the early years, he has surrounded us with a thriving Christian home educating community. We enjoy rich relationships with our children and the many hours spent together and knowledge pursued together means that our lives are closely entwined.

Finally, I know there is a cost to teaching our children at home. But in all honesty, I can barely count the cost when the reward is already so great. I would not give up my calling for the world. I know that it is ultimately for the Lord to convict and convert, but I also know he places little ones under the care of their parents for a particular reason. To be the means by which my little children hear the glorious gospel of Christ, is a great honour, indeed it is joy unspeakable.

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