Contents

FEATURES

Challenging wokeness

Is the internet secretly shutting out evangelicals?

Is Queen Anne still dead? Opposing Dissenters now and then

Can Christians still be school teachers?

Puzzling passages: Jephthah’s vow

Drought or drizzle: What has the Holy Spirit been doing since the 1980s?

Why we worship on Sunday

Preparing students for the contemptuous world of university life

COMMENT: There’s nothing new under the sun, except maybe this

GUEST COLUMN: Theology meets life — a young pastor battles cancer

CRUNCH POINTS: Encouraging your pastor

A WALK WITH MR O: 3-G conversation

A SHRINK THINKS... What is wrong with magic?

NEWS

News in brief

Kemi Badenoch says the conversion practices ban won’t outlaw discussions on sexuality and gender

Northern Ireland teachers may boycott Westminster’s imposed sex education

Down’s activist takes her abortion discrimination legal case to the European Court of Human Rights

Muslim man pleads guilty to attempted terror attack targeting a Christian evangelist at Speaker’s Corner

Primary school refuses to drop extreme sex education materials

School teacher who was told to speak freely has been sacked for voicing his biblical views on traditional marriage

Kate Forbes says the general public are increasingly ‘fed up’ with cancel culture

Matthew Brabbs inducted in Pound Lane Church, Cambridgeshire

Connecting with Christ – EMW Ladies Conference held in Swansea

Obituary: Professor Donald Macleod (1940–2023)

Special service is held to mark the formal constitution of Wimbledon Baptist Church following a replanting effort

Banner of Truth Youth conference: 300 young adults meet fellow Christians and hear ‘More about Jesus’

‘Devotion to Christ’s church’ was the worthy theme of this year’s Banner of Truth ministers’ conference in Yarnfield, Staffordshire

Revd Elisha John Masih inducted at Wattisham Baptist Church, Suffolk

Obituary: Timothy J. Keller (1950–2023)

India: Charities issue call for action to stop the outbreak of violence against Christian minority

Pakistan: Barnabas Aid announces five new Christian schools

Uganda: Humanitarian disaster is about to unfold, MAF warns

France/Canada: Services celebrate revised French translation of the New Testament

Australia: Paganism and witchcraft are increasing

Republic of Ireland: Government says it will move ahead with a conversion therapy ban as a ‘priority’

REVIEWS

Passing the Baton: How to equip the next generation of pastors and teachers

Let Us Worship God

Radically Whole

Seasons of Sorrow: the pain of loss and the comfort of God

The Secular Creed

Pride: Identity and the Worship of Self

FEATURES

Challenging wokeness

How should Christians respond to ‘wokeness’ (a word I am using to signify, rather loosely, the cultural expression of ‘critical theory’ and ‘cultural Marxism’)? This relatively new way of thinking is flooding society, and is a threat to the secular culture spawned by the Enlightenment as well as to the church.

In the face of wokeness, atheists are rising to defend science and rationality while Christians are fighting back against threats (or perceived threats) to Christian liberties and doctrine.

Christians should rightly be concerned, though we need to be sure we are defending the gospel, not Enlightenment culture, and we may also ask: is everything in wokeness a threat, or unwelcome?

Understanding the new ways of thinking is not easy. Helpful historical surveys and analyses have been provided by the late Melvin Tinker (That Hideous Strength: A Deeper Look at How the West Was Lost, EP 2020) and Sharon James (The Lies We Are Told, The Truth We Must Hold, Christian Focus 2022).

Here, I shall limit myself to identifying some of its building blocks as a system of thought and try to show how they hang together.

Where is truth to be found?

Let’s begin in familiar territory: relativism. Imagine there’s no truth. Or if there is, that it cannot be accessed. In particular, there is no big story that explains reality – that is, there’s no ‘metanarrative’. Any attempt to construct one is regarded as oppressive and to be rejected.

This is familiar enough from decades of postmodernism. You will already spot an inner contradiction, because the claim that ‘there is no metanarrative’ is itself a metanarrative. The new ‘absolute’ is that there are no absolutes. Self-contradictions abound in postmodernism, and in wokeness.

We cannot, however, live without some guiding story to our lives, so if we reject other people’s ‘stories’ we inevitably make up truth for ourselves. Truth is merely a construction. The idea of objective truth is itself constructed, it is argued.

Even science, insofar as it presupposes objective truth, is seen to be a Western construct, and in the plotline of critical theory it becomes a threat to oppressed groups. The fundamental objection is to the claim to the objectivity and universality of truth, which are seen as Western, white, colonialist values.

This leads to claims like, for example, teaching maths is an expression of sexism and racism (see Cynical Theories, Helen Pluckrose and James Lindsay). Oxford University, for similar reasons, has changed its ‘colonialist’ music curriculum (see The War on the West, Douglas Murray).

Truth is your victim-group’s truth

Truth is seen as ‘constructed’ by language, as we speak ‘truths’ into existence, creating our own mini-narratives along the way. Language is therefore a powerful tool.

What, however, is the source of our mini-narratives? Here the Marxist theme of class conflict comes in as an explanatory theory. It is no longer socio-economic classes (the proletariat versus the bourgeoisie) that are in conflict, however, but other groups with varying degrees of power in society. The group is central. My truth is my group’s truth.

The enemy is one big power group – imagine a big circle above a line – this is the white heterosexual male group, the patriarchy. This is the group, which although a minority numerically throughout history, has nonetheless made history, dominated the metanarrative of the West and, by imperialism, much of the rest of the world too.

This is the power-holding group, the oppressor. In terms of religious groups, Christianity is integral to the oppressing group, other religions generally being among the oppressed.

What of the rest of the world? Think of a number of circles below the line. These groups are the oppressed: women – a bigger group than men, certainly than white heterosexual men, but oppressed the world over since time immemorial; black people; people of colour; gay people; transgender people; disabled people; even fat people are a victim group.

All these groups are portrayed as oppressed victims, having only this in common – they are oppressed by the white male heterosexual hierarchy.

Of course, the victim pools frequently overlap – a black lesbian, or a disabled gay man of colour. Such people experience ‘intersectionality’, a confluence of oppressions, and their problems will be different and worse than the single-issue groups. But each group is creating its own truth by what it is, and by the discourse that it creates.

Please note: a Christian critique of critical theory is not an unloving critique of people in these or other groups, but an analysis of what critical theory is making of them.

Social Justice

To relieve the oppression suffered by these groups, a branch of scholarship-with-activism has arisen that expresses critical theory in action. This is called Social Justice. Its great aim is the rolling back of white supremacy with its many offshoots such as ableism, fatphobia, imperialism, and cisnormativity (the assumption that your sex and gender will align).

Achieving this goal justifies the subordination of academic values such as rigour, self-regulation, objectivity, and impartiality to supporting ‘the cause’ (see Pluckrose & Lindsay). In other words, the end justifies the means.

‘Social Justice’ is to be clearly distinguished from the fight for justice in society in which many, both within the church and outside it, have long engaged.

It is unnecessary for victim groups to share anything in common with other groups except their common victimhood. Indeed, in strict theory, it is not possible. This absence of shared features arises from two principles of the new thinking: first, there are no universals. There is no ‘human being’, no common humanity, no ‘normal’ (see James, Lies We Are Told, chapter 5). Critical theory rejects the universal explanation of what a human being is. We are what we are according to our group identity.

Second, the inviolable significance of the individual is lost. The individual is subordinated to the group. So if you are black, that is what makes you you; it is your identity. Or a woman, or lesbian, etc. Your identity is your group’s identity. If you say, ‘I am a woman but I don’t feel oppressed’ (as may be the case with a female Prime Minister, or CEO), then your experience is nonetheless drowned in the wider group clamour – ‘Yes, you are oppressed because you are a woman.’ If some dissent, they are group traitors.

Truth that can’t be challenged

Further, truth can only be constructed by the people who by personal experience know that truth from the inside; no one else can speak for your group, because only you and your group know what it is like to be in your group.

This is the basis of ‘standpoint theory’ – truth is defined from your standpoint – and of ‘identity politics’, whereby the only authorities who can claim your allegiance and act for you are people ‘like you’. However much insight a different group’s member has, s/he cannot speak authoritatively for you. Hence, you may have noticed, no man is welcome to offer a public opinion on abortion. There was opposition to a white man chairing the Grenfell Tower inquiry – he does not understand us, residents argued.

The common-sense observation that similar experience can help us to understand others has become a new principle set in concrete: only those like us are qualified to comment on us or represent us.

The new metanarrative is that a ‘group’s lived experience’ is the source of knowledge. Communication thus tends to become an echo chamber – we listen to the reinforcement of our own views by those who agree with us. Each group cries out for tolerance, but in the end, it is tolerance only of people like them.

Free speech not welcome

All this has huge implications for discussion and debate. Remember, language is an exercise of power. By it we do not so much discuss ‘truth’ that is already out there in order to learn more, or teach others or ourselves about it, but we are creating realities, mini-truth-pods like biomes at the Eden Project.

According to woke ideology, if someone says something that offends me, that is a problem for me at various levels.

First, it is a problem because if my identity stems solely from my particular victimhood, then a challenge to that is an attack on my identity as a person. My identity is pretty thin at best, because there is no underlying human nature for me to build on: it is simply that I am black or gay (or both). So I am bound to feel threatened by any suggestion that my identity is not acceptable to others, or that it has no scientific foundation (as with transgender men or women).

Second, it is a problem because if truths are constructed, and personal experience is the source of knowledge, then the outsider’s opinion has no validity – my truth is just what my group says it is; the only absolute is my group’s lived experience.

Third, since there is no truth out there, what is the point of free speech as a means to promote our understanding of that truth?

This is where some defences of free speech are missing the point. At least since John Milton, one defence of free speech has been that it helps us arrive at the truth, whereas censorship hinders that search.

But if there is no objective truth to be arrived at, then that argument is toothless. We can see why so many people – sadly, young people – and universities seem to be indifferent to the virtues of free speech – its value is greatly reduced once we lose the idea of objective truth.

The purpose of speech in critical theory is to create and reinforce my own reality, and if anything threatens that, rather than builds it up, then it is not welcome. Hence we have ‘cancel culture’.

J. K. Rowling is not welcome to comment on trans issues even if all she does is refer to well-established science; Kathleen Stock, formerly a professor of philosophy at the University of Sussex, had to resign for arguing the importance of biology in personal identity.

What we are seeing is that the loss of absolutes in the metaphysical or moral sense is leading to tyranny, as groups refuse to acknowledge any truth other than their own, and refuse to allow discussion of any truth other than their own.

This leads to a significant fragmentation in society and a breakdown in communication between different groups. But what should we do?

A major challenge to Christianity and the West

‘If the foundations are destroyed, what can the righteous do?’ (Psalm 11:3). This, I am sure, is how many Christians feel these days. We are, of course, not the only ones disoriented by the strange new way of looking at things arising from critical theory.

Humanists and atheists have written strident defences of rationality, science, progress, free speech, and the Enlightenment. The inner contradictions in critical theory are evident, not least its denial of metanarratives and its imposition of the biggest one of all, that there is no absolute truth, and its further insistence that your group’s lived experience is the source of all knowledge.

All this is not just theory. Wokeness puts postmodernism into action in the most assertive ways possible. The patriarchy must be broken. We are familiar with the tactics used. Political power is used at institutional and national level to enforce its tenets; for example, wokeness is the engine behind proposed bans on so-called conversion therapy. No one must in any sense challenge, even with words, the right of gay and trans people to be what they claim to be. Transgressors – often older people not familiar with the current mindset or jargon – are mercilessly criticised for ‘microaggressions’ – clumsy language about ethnic minorities perhaps. There is no tolerance in this war. Gender boundaries are deliberately blurred to create the norm that we are non-binary.

‘Cancel culture’ operates at the everyday level of school, college, or workplace interaction, or at the very public level, to silence opposing viewpoints. Even prominent

and far-from-reactionary personalities and academics have lost their jobs and public offices, while others fear to speak out. Self-censorship is probably concealing the true extent of subtle persecution going on in our universities and other social institutions.

Ominously-named ‘diversity officers’ wield great power. Films, plays, and TV series have to meet the demands of the diversity czars. Opposing views are labelled ‘hate speech’. Issues are rarely debated on their merits – instead they are labelled ‘hateful’ and silenced. Sometimes the ‘victim’ game is played – a gay or trans person claims to feel intimidated by what someone has said.

Words are weapons in this world. The demand for a ‘safe space’ can simply be an insistence that no alternative viewpoint be heard.

Wokeness is corrupting a generation’s ability to think with clarity and integrity as the end is assumed to justify the means. It encourages intense selfishness and immersion in immaturity.

It is a war that never ends – if whiteness is a problem, as in critical race theory, how can it? Indeed, the war can never be won by the oppressor and will be prolonged indefinitely by the so-called oppressed, for in the end they do not want justice, they want to rule.

What, then, is it to be ‘woke’? It is to be awakened to the oppressions to which people are subject, to be committed to Social Justice, and preferably to be willing to be an activist – calling out the oppression of the ‘white patriarchy’ wherever it is imagined to be.

Part 2 of this article, to be published in the next edition, will look at the Christian response to wokeness, including some of the dangers and some of the answers.

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

By Mostyn Roberts, Mostyn Roberts is pastor at Welwyn Evangelical Church.

Is the internet secretly shutting out evangelicals?

Something troubling happened recently, and it could be a sign of things to come for evangelical churches and organisations across the world. It’s getting harder for orthodox, Bible-believing Christians to reach people on the internet.

In April this year, the Evangelical Times page was deleted from Wikipedia. Yes, I know, Wikipedia isn’t exactly a trusted source of accurate information. Yes, schoolteachers and university lecturers throughout the world roll their eyes in disillusionment when they see students cite it as a source. But it is the largest encyclopaedia on the internet, and the starting point for many people’s online searches. It can be a powerful driver of web traffic.

Added to this, Google will rank a website’s search results more highly if it is associated with the Wikipedia entry. It will even style the search results by placing a Wikipedia summary box at the top of the screen. Whether we like it or not, this has become a default benchmark of credibility for search results.

So why was the Evangelical Times page taken down? There is a suspicion that it was done by a small group of activists who are hostile to evangelical Christianity. On the surface, their justification for nominating the Evangelical Times page for ‘speedy deletion’ was that ET was not ‘notable’ enough to have its own entry on Wikipedia, and that it had too many internal citations linking back to the ET website.

If that was really the issue, you might expect the editors of Wikipedia to allow ET to demonstrate its notability and to post some more citations from external sources. We attempted to do this. We demonstrated that ET was established in 1967 to cater for thousands of evangelical Christians in the UK who believed in coming out from doctrinally mixed denominations and establishing independent churches.

We found lots of examples to cite from authoritative Christian authors, other Christian periodicals including Christianity Today, and well-known secular media sources such as the Telegraph and the BBC. But none of this was good enough for the Wikipedia editors, who seemed to shift the goalposts every time we met their requirements. They were determined, it seems, to delete the Evangelical Times Wikipedia page.

In his biography of Martyn Lloyd-Jones, Iain Murray recounts the founding of ET in the late 1960s amid the pressures from the ecumenical movement on evangelical churches to merge. The new newspaper gave independent evangelicals a voice and helped the numerous independent churches in the UK to connect with each other. According to David W. Bebbington in Evangelicalism in Modern Britain, ET was the ‘monthly organ of principled separatism’.

The ramifications of deletion touch on the true recording of the past. With a ‘click’, ET’s role in the history of evangelicalism has been redacted. But deletion also cancels the future. A deleted entity is disallowed from reinstating a page – any attempt will be swiftly pounced on by the bots patrolling Wikipedia’s sprawling content and swept away automatically.

Today each edition of ET reaches thousands of people and hundreds of churches across the UK. It is true to say that the circulation of our print edition has declined over the years, as with all printed newspapers and magazines. But our digital readership is growing month by month and is soon expected to outperform our print readership.

Who are these editors of Wikipedia? Who appointed them the gatekeepers of information? Wikipedia claims to be self-policing. In theory, there is a community of volunteer editors working to improve the quality and accuracy of the pages over time. But it is not uncommon for editors to set up a user account with a pseudonymous username, which allows them to edit anonymously with very little accountability.

That’s what happened to ET. One pseudonymous editor kicked off the deletion process, and whenever we responded with counter arguments, a group of other pseudonymous editors piled on to overpower the debate. The timing of the editorial exchanges strongly suggested an element of co-ordination between them. Some even went to the trouble of deleting our attempts to introduce new content addressing the criticisms in real time.

Of course, this could just be a group of editors with too much time on their hands. Perhaps they just have a strict interpretation of Wikipedia guidelines and enjoy taking down random pages. But there is evidence to suggest it wasn’t random. While editors discussed whether to delete the ET page, the phrase ‘neo-Nazi publication’ was used a number of times. To be clear, they never directly said ET was a ‘neo-Nazi publication’, but the use of the phrase in the discussion shows the mindset of some of these editors.

While the onus was placed on ET to justify any statement with credible sources, our anonymous critics threw around assumptions that coloured the discussion in their favour. ‘For one thing, it (ET) holds an ultra-conservative view that the vast majority of Evangelicals reject, as shown by the tiny readership compared to the total number of Evangelicals,’ said one editor, before demanding we support our position with ‘third party reliable sources’!

Moreover, the original editor who started the deletion process seems to have a personal interest. His (or her) username was just a pseudonym, but he listed his interests as including ‘philosophy and religious studies’ and he says he has a PhD in philosophy of religion. He has been involved in editing pages on Christianity, morality, and politics. Given his background, it is difficult to see how this could be a random cyber-attack. It is also difficult to see how he could be neutral.

At this point, you may be tempted to say, ‘Yes, it’s a shame that an evangelical publication has had its page removed from Wikipedia, but what has that got to do with me?’ Here’s where this hits home: the internet is becoming increasingly censorious of evangelical beliefs. It is getting more difficult for evangelical churches and organisations to reach an online audience. Technology is being used to quietly shut down evangelical voices.

It’s not overt. It’s not obvious. But it’s there in the background. It’s called shadow banning. This is a form of online censorship where you are allowed to speak, but very few people hear you. Worse still, you won’t know whether you’ve been shadow banned or not. You just suddenly notice that your internet posts, which used to reach thousands, suddenly and inexplicably reach only a handful of people.

In December 2022, Twitter owner Elon Musk released evidence intended to show shadow banning was being used to suppress conservative views. It’s one thing for social media moderation to filter out violence, pornography, or other unwanted content, but it’s something else entirely for people to be shadow banned simply because they challenge the liberal moral beliefs of the progressive elites.

The internet has been a powerful tool for the propagation of information across the world. For churches and missionary groups, it has allowed us to share the gospel in places which were hitherto unreachable. For people in our local communities looking for a church, a Google search is probably their first port of call. A sermon preached in your church on Sunday can be listened to on the other side of the world on Monday.

However, for all that, it is also true that we have become dependent on the internet. We are completely plugged in. Our smartphones go with us everywhere. Our journeys rely on GPS data. Even our financial life is now digital, with cashless transactions at a click of the button or a swipe of your smartwatch. And that makes us vulnerable. It can all be switched off in an instant by the ideologically ‘progressive’ gatekeepers of the internet.

Say the wrong thing on transgenderism, and your church’s YouTube channel suddenly gets only a trickle of views. Fail to sign up to the radical green agenda, and your organisation’s Facebook likes inexplicably tail off. Signal your pro-life credentials and you’ll find your ability to make online transactions is taken away. And with programmable Central Bank Digital Currency (CDBCs) on the to-do list of most of the world’s governments, shadow banning could soon reach into your bank account to prevent ‘politically incorrect’ purchases.

Is that a bit overdramatic? As far back as 2011, LGBT groups were calling on PayPal to shut down the bank accounts of Christian organisations that held to an orthodox view of sexual ethics. Last year, PayPal suspended the account for the Free Speech Union (oh the irony!). The account was swiftly reinstated after a backlash, but it shows that having the wrong opinion can lead to your income being frozen.

So, what’s the answer? As with so many things, we need to heed the words of Jesus, ‘Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves’ (Matthew 10:16). We need to recognise that we are in the midst of wolves who, given the chance, would tear us limb from limb. Let’s not be naive about that.

Let’s also be wise, shrewd, and smart about how we handle this reality. That means keeping ourselves informed about the latest developments and seeing things as they really are, not just swallowing what the world says. It also means learning to discern the vagaries of the technologies that increasingly govern our lives, and perhaps preparing ourselves to live without them.

But we also have to be harmless as doves. Let’s not deliberately cause trouble for ourselves. The people of Christ are not to be rabble-rousers, mischief-makers, or loose cannons. If we must suffer, let it be for proclaiming the name of Jesus and his truth, rather than our own foolishness.

And let’s look out for one another. One of the blessings of Evangelical Times having its page deleted from Wikipedia is the number of Christian individuals and organisations who came alongside us to try to stop it happening. On this occasion we were not successful, but the fellowship of likeminded believers is a precious thing. So don’t walk by on the other side if you see other evangelicals being shut down on the internet. Let’s stand together, because this affects us all.

By Mike Judge, Editor of Evangelical Times and pastor of Chorlton Evangelical Church, Manchester.

Is Queen Anne still dead? Opposing Dissenters now and then

‘Did you know that Queen Anne is dead?’ is a proverbial expression used to indicate that someone’s so-called news is in fact outdated. It is sometimes used nowadays in the sense of ‘Your attitudes are behind the times!’

Freedom of religion

The phrase entered the English language because the legal position with regard to freedom of religion changed dramatically with the death of Queen Anne in 1715.

At that point, freedom of religion for those who dissented from the established Church of England had been in place for 26 years. Those who hated this freedom had never ceased to attack it. (There is a striking parallel with the present attacks on the practice of biblical Christianity in the UK.)

The Glorious Revolution of 1688 led to the Toleration Act of 1689. Before that, non-conformity in England to the Anglican Church was illegal. Non-conformists could not legally build meeting-houses (‘chapels’ is a later usage), nor open schools.

All this changed when the Act was passed. Non-conformity, which was illegal, gave way to Dissent, which was ‘tolerated’. Under certain conditions, there was freedom of Protestant religion for Presbyterians, Independents, and Baptists, among others.

Opposition to religious freedom

This was anathema to the strong high church party, who sought to overturn it. They had little success under William III, but not for want of trying. Indeed, some who were considered moderate Anglicans, such as bishops Stillingfleet and Tillotson, urged the government to prevent the setting up of academies to train dissenting ministers.

They did so on the specious grounds that anyone who had been educated at either Oxford or Cambridge had taken an oath not to set up any other institution which conferred degrees. This was despite the fact that these academies did not claim to present degrees.

In 1702 William died and was succeded by Anne, the sister of William’s wife Mary and the younger daughter of James II, who had fled in 1688, leading to William and Mary II’s accession. Anne had been educated as a narrow, bigoted, high church Tory who regarded Dissent as no less dangerous than Roman Catholicism.

The party which supported her raised the cry, ‘The church is in danger!’ By ‘church’, they meant the establishment. On three separate occasions, bills were introduced to Parliament to prevent dissenters from holding any public offices in national or local government.

To be eligible for such office, anyone would have to take communion in the Church of England three times a year. Even if they did so, there were severe penalties proposed for those who attended ‘conventicles’ while they held office. A ‘conventicle’ covered the – wholly legal – meetings of Dissenters, and indeed meetings even in private houses with more than a few present.

The previous attempts under William sought to prevent Dissenters from having influence through an educated ministry. These new attacks were aimed at preventing them having any influence through occupying leading positions in society.

In the mercy of God, these bills failed. Yet this did not stop the attacks on gospel churches. Rather, they intensified.

Sacheverell

At this point there arose a rabble-rouser called Dr Henry Sachaverell. He was a fine orator. He prostituted this gift to pour out venom on all who dissented from the Church of England. His sermons were heard by hundreds and read by tens of thousands.

For a sermon on ‘The perils of false brethren in church and state’, delivered at St Paul’s in London, he was impeached in Parliament for declaring the Glorious Revolution illegal and for asserting that the government was destroying the constitution.

During the trial, mobs in London and elsewhere – sometimes crying ‘The church and Sacheverell’, destroyed Dissenting meeting-houses.

Sacheverell was found guilty, and two of his sermons were ordered to be burnt by the public hangman. He himself was banned from preaching for three years. This had the effect of his supporters seeing him as a martyr. Wrath against Dissenters rose to new heights. The previous bill against Dissenters in public office was now passed.

The Schism Act

This was followed in 1714 by the Schism Act. This forbade any Dissenter from teaching in schools, college, or as a private teacher. It meant that no Dissenting child could be educated except by members of the Church of England.

Moreover, it banned the teaching of any catechism except that in the Book of Common Prayer. Fines and imprisonment awaited any who transgressed this law. It was aimed at wiping out Dissent within a generation.

Modern parallel

Can we not see, as we pause at this point, the parallel with today? Are our children not being effectively and increasingly prevented from receiving education without being exposed to the promotion of lies and hatred?

Transgender extremists, promoters of abortion, and climate extremists are taking over many schools. More and more parents are finding it hard to do anything except home educate. But not all have the skill or knowledge to do this; nor the money to pay someone else to undertake it on their behalf.

When we get to university-level education, the threat again is hate-filled cancel culture which renders life for Christian students increasingly intolerable. The aim of many and the general effect is to make educated, qualified, and influential Christians increasingly rare in society.

The Lord intervenes

What did God do in 1714? Queen Anne died. And that on Sunday 1 August, the very day that the Act was supposed to come into force. With the accession of George I, it became a dead letter.

Thomas Bradbury was a well-known Congregational minister in New Street, Fetter Lane in London. Standing in Smithfield before morning worship, he was greeted by the Bishop of Salisbury, Gilbert Burnet, whom he knew. The bishop asked him what he was doing. Bradbury answered, ‘I am wondering, if the fires are re-kindled here, will I have faith to die in them?’

Bishop Burnet had consistently opposed the persecution. He informed Bradbury that he had just come from the royal court, and that the Queen was at the point of death. He arranged a signal to let Bradbury know if she died. So, part way through his sermon, a white handkerchief was dropped from the balcony, and Bradbury exclaimed, ‘Queen Anne is dead!’

So do not lose heart! God can intervene. The storm-clouds that could threaten us – the Conversion Therapy Bill, the Online Safety Bill – may come into force. Or they may not. Many were praying for the Lord’s intervention in favour of his people in 1714. Are we doing so now?

By John Palmer, John Palmer lives in Ormskirk, Lancashire.

Can Christians still be school teachers?

Not a month seems to go by without a high-profile story in the news about a Christian teacher facing difficulties because of their beliefs. I want to tackle these difficulties directly and explain why, despite the great pressures, my answer to the question whether you can still be a Christian teacher is always an emphatic yes!

Britain’s education system was established by Christians, from the oldest schools in the country, dating back to the 500s or even earlier, to the establishment of universities. Then, following the Reformation, Christians promoted literacy to ensure Tyndale’s ploughboy could read the Scriptures and know them better than the Roman Catholic priests.

Those efforts redoubled following the evangelical awakenings, followed by a major push by churches to found schools in the 19th century to meet the needs of the growing urban poor. It was these schools that became the foundation for the state education system we have today.

Christian influence has also been significant in the way education is organised and delivered internationally. In the 17th century a pre-Reformation Protestant believer, Comenius, transformed ideas about learning on the basis of his beliefs about God’s creation. His influence extends to schools all over the world today and he is widely acknowledged by secular, as well as Christian, scholars as the founder of modern teaching methods.

It is still true that many teachers are Christians. My hunch is that they are over-represented in the profession. If that’s right, there are tens of thousands of Christian teachers working in our schools. This involvement of Christians in education has been a tremendous blessing to generations of children, our nation as a whole, and continues today.

Of course, there are enormous challenges. The transgender movement is the most extreme example. Research by the think tank Civitas found that one in ten teenagers had either ‘changed gender’ or wanted to do so. A study by Policy Exchange found 40% of secondary schools were going along with pupils’ wishes to socially transition without first seeking parental consent. 62% are not even reliably informing parents.

In the worst cases, teachers use a pupil’s ‘new’ name and pronouns while in school, but use their previous name and pronouns in communication with parents to hide this from them. In this way, children are encouraged to reject their God-given bodies and potentially set on a path towards hormone treatment and even irreversible surgery, which may well leave them infertile and as life-long medical patients. Meanwhile, those who know them best and are most committed to their welfare – their parents – are sometimes frozen out, prevented from protecting them.

Yet this scandal is beginning to be exposed and it is not only Christians who are concerned. There is widespread and growing agreement that something must be done. This is making it easier for Christian teachers to speak out.

Ofsted has changed its tune. At the time of writing, long-overdue guidance from the government for schools in England is still awaited, but we can pray that it will act to restrain bad practice in schools and protect children. It is sure to be highly controversial when it is published for public consultation. As well as praying, we can take action to respond to that consultation.

Christian teachers face a difficult situation when instructed to refer to a female child as ‘he’ or a male child as ‘she’, or even with more exotic pronouns. They can’t in good conscience affirm the child as being something they are not: that would be to lie and to set an example to their pupils that they should do so too. Nor do they want to encourage the child down a path that they believe will be deeply damaging for them.

At the same time, the Christian teacher is part of the corporate endeavour of the school, not an individual free to do their own thing in their own classroom. Teachers educate children on behalf of their parents. Many parents will oppose their child making ‘a gender transition’, but some will agree with it.

Christian teachers have to recognise the role God has called them to play in their pupils’ lives, which is significant, but limited. In that role they need both boldness and clarity to stand for truth, and wisdom to know how to navigate these issues. Teachers in our congregations need our prayers and encouragement – for their sake, their pupils’, and for the good of our schools and our nation.

Nevertheless, Christian teachers should be confident that it is possible to do their job without compromising their beliefs. Among the hundreds of teachers we have helped, The Christian Institute has advised 27 teachers facing this difficulty around pronouns and names since September 2019.

Sometimes difficult conversations with leaders in the school have been necessary. But, to our knowledge, in each of these cases Christian teachers have been able to find a way forward that allowed them to continue to teach in their school without compromising their conscience. In some cases, schools have changed their approach across the board when Christian teachers have explained their concerns.

Teachers must always show respect for pupils, but under current law and guidance there is no requirement to use a pronoun to refer to a pupil that does not correspond to the reality of their bodies. Under new guidance, the situation may improve.

An even more common concern of Christian teachers is that they are being required to promote viewpoints in their teaching with which they disagree, especially in the teaching of relationships and sex education, or in the celebration of ‘Pride’. UK law forbids compelled speech, as established in the Ashers ‘gay cake’ case.

Furthermore, schools in England and Wales have a legal duty to provide a balanced presentation of different viewpoints. That balance can include a Christian view. In fact, it would be surprising if it didn’t, when Christianity has been such a major influence on our history and culture.

Of course, this needs to be done with sensitivity and consideration for pupils’ personal and family lives. It is not the place of teachers to set out to criticise or undermine a pupil’s parents, nor is it their role to put individual pupils ‘on the spot’ in relation to their own personal lives. Wisdom is needed.

But on this issue, too, Christian teachers can resist pressure to promote views opposed to their beliefs. Government guidance for schools in England is clear that they are able to give their view, even on the most controversial topics (see extract). Again, by raising concerns, some Christian teachers have been able to persuade school leaders to change the approach of the whole school.

So can you still be a Christian teacher? Yes, absolutely. It may not be easy, but if ever there was a time when Christians needed to be involved in education, surely that time is now. Let’s do so in confidence in our Lord, trusting him to provide and to make us a blessing to our pupils.

The Christian Institute’s Education Advice Service is available to help Christian teachers, governors, and parents across the UK. Tel. 0191 281 5664, email info@christian.org.uk.

By John Denning, Head of Education at The Christian Institute.

Extracts: Helpful government guidance

3.29 Many people’s views on sexual orientation/sexual activity are themselves grounded in religious belief. …Teachers have expressed concerns that they may be subject to legal action if they do not voice positive views on same sex relationships, whether or not this view accords with their faith. There are also concerns that schools with a religious character may teach and act in ways unacceptable to lesbian, gay and bisexual pupils and parents when same sex relationships are discussed because there are no express provisions to prevent this occurring.

3.32 Where individual teachers are concerned, having a view about something does not amount to discrimination. So it should not be unlawful for a teacher in any school to express personal views on sexual orientation provided that it is done in an appropriate manner and context (for example when responding to questions from pupils, or in an RE or Personal, Social, Health and Economic education (PSHE) lesson). However, it should be remembered that school teachers are in a very influential position and their actions and responsibilities are bound by much wider duties than this legislation. A teacher’s ability to express his or her views should not extend to allowing them to discriminate against others.

(The Equality Act 2010 and schools: Departmental advice for school leaders, school staff, governing bodies and local authorities, Department for Education, May 2014, paras. 3.29 and 3.32)

All schools may teach about faith perspectives. In particular, schools with a religious character may teach the distinctive faith perspective on relationships, and balanced debate may take place about issues that are seen as contentious.

(Relationships Education, Relationships and Sex Education (RSE) and Health Education: Statutory guidance for governing bodies, proprietors, head teachers, principals, senior leadership teams, teachers, Department for Education, 2019, para. 21)

Puzzling passages: Jephthah’s vow

Most of the history in the Bible is crystal clear. There is little doubt as to what happened. But occasionally there are events that leave us perplexed – so perplexed that Bible-believing Christians come to radically different conclusions as to what happened. One of these is the vow made by the judge Jephthah in Judges 11:30-31: ‘And Jephthah made a vow to the LORD, and said, “If you will indeed deliver the people of Ammon into my hands, then it will be that whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the LORD’s, and I will offer it up as a burnt offering.”’

There can be no doubt that Jephthah is thinking about offering a person to the Lord and not an animal. Hebrew nouns have a masculine or a feminine form. When an animal is meant, the feminine form is used, and when a person is meant, the masculine form is used. The word ‘whatever’ in this verse is masculine.

When Jephthah does return from victory, the first person who comes out of his house is his only child – his daughter!

We read in verse 39 that he carries out the vow: ‘And it was so at the end of two months that she returned to her father, and he carried out his vow with her which he had vowed. She knew no man.’

Christians are divided as to what actually happened. Some think that Jephthah put his daughter to death. Others think that she was wholly dedicated to the Lord, which involved lifelong virginity. The great Bible commentators are almost equally divided as to what happened.

How are we to rightly understand this passage when there is such division? We should all take a humble approach. We must look closely and ask, ‘What do the Scriptures actually say?’

Let me state my position. I do not believe that Jephthah carried out a human sacrifice. I have seven reasons from the Scriptures which support this view.

1. Remember who Jephthah was

Jephthah was a great man of faith. He is listed in Hebrews 11:30 alongside Samuel and David. In Judges 11 we see the noble and spiritual qualities that he displayed: he was dependant on the Lord; he was willing to serve God; he was peace-loving (he first tried to reason with the Ammonites to prevent bloodshed).

Jephthah was a Bible student. He knew his Bible history and used it to explain accurately to the Ammonite king what had happened nearly 380 years earlier.

All this tells me that Jephthah was a believer. He loved the Lord. He loved his Word. He loved to serve the Lord. Therefore should we not show Christian charity when looking at his actions? Should we not think the best and not the worse when there is some doubt?

2. Remember the context of the vow

‘Then the Spirit of the LORD came upon Jephthah, and he passed through Gilead and Manasseh, and passed through Mizpah of Gilead; and from Mizpah of Gilead he advanced toward the people of Ammon. And Jephthah made a vow to the LORD’ (Judges 11:29-30).

The Spirit of the Lord had come upon Jephthah – the Holy Spirit of God had come down in a wonderful way upon this faithful servant. Is it likely that the next immediate action is to offer a human sacrifice?

3. Consider the great victory that Jephthah won for Israel

Do we really believe that the Lord would have blessed Jephthah with such a victory if he had just taken a vow to sacrifice a human being, should he be victorious?

4. The wording of the vow can be interpreted spiritually

Jephthah says, ‘If you will indeed deliver the people of Ammon into my hands, then it will be that whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the LORD’s, and I will offer it up as a burnt offering’ (Judges 11:30-31).

It is worth saying that Jephthah was not wrong to make a vow. Such vows were authorised by Levitical law (see Numbers 30). Jacob took a vow, the Israelites took a vow, Hannah vowed, and David speaks of paying the vows in the House of God.

Jephthah promises two things. Firstly, he says that whoever comes out first shall be the Lord’s. Such a phrase has no connotations of being put to death. It echoes the vow of Hannah later on in 1 Samuel 1:11, ‘Then she made a vow and said, “O LORD of hosts, if you will indeed look on the affliction of your maidservant and remember me, and not forget your maidservant, but will give your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon his head.”’

Is it biblical to offer up a person to the Lord in this way? The answer is a resounding yes! It is part of the Levitical law, further details of which are found in Leviticus 27. There we find the rules if a man wants to devote a person wholly to the Lord. They make a vow and have to pay to the priest a sum of money depending on the age and sex of the person. Is it not describing exactly what Hannah and Jephthah did?

The words Jephthah spoke to the Ammonites earlier in Judges 11 show that he had a detailed and accurate knowledge of the history recorded in Numbers 21. Should we not also now assume that he also had an accurate knowledge of Leviticus 27?

The second part of Jephthah’s vow is the difficult part of this passage (and I believe the only difficult part). He says: ‘and I will offer it up as a burnt offering’. The difficulty of this is that, as far as I can see, every time the phrase ‘burnt offering’ is used in the Old Testament it refers to an actual sacrifice.

In fact this very phrase is used by God when he instructed Abraham to offer up Isaac.

However, because of the context, I do not believe that this means Jephthah had in mind a similar offering.

What was the purpose of the burnt offering in the Levitical system? It represented a life wholly dedicated to the Lord. It was not a sin offering. The main difference between the sin offering and the burnt offering is that in the latter the whole animal was burnt on the altar, not just part. All was dedicated to the Lord.

This concept is clearly shown in the New Testament. Paul says in Romans 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.’

Could it not be that Jephthah had in mind the spiritual and deep meaning of a burnt offering and was using the phrase to emphasise that the person who came out first would be wholly dedicated to God?

5. The daughter’s response indicates this was not a human sacrifice

Judges 11:34-35: ‘When Jephthah came to his house at Mizpah, there was his daughter, coming out to meet him with timbrels and dancing; and she was his only child. Besides her he had neither son nor daughter. And it came to pass, when he saw her, that he tore his clothes, and said, “Alas, my daughter! You have brought me very low! You are among those who trouble me! For I have given my word to the LORD, and I cannot go back on it.”’

Jephthah is distraught. He had not thought through the implications of his vow. Yet this faithful man immediately says that he has given his word to the Lord. There is no question of him not fulfilling the vow.

Now what is interesting is how the daughter responds. Verse 36: ‘So she said to him, “My father, if you have given your word to the LORD, do to me according to what has gone out of your mouth, because the LORD has avenged you of your enemies, the people of Ammon.”’

The daughter seems to know all about the vow. She does not ask, ‘What vow?’ Is it possible that she deliberately came out of the house first? Is it possible that she was willing to give her life in service for the Lord?

Certainly she shows a wonderfully humble spirit. She voluntarily submits to the vow, not wishing her father to break it. Did she not have in mind Numbers 30:2? ‘If a man makes a vow to the LORD, or swears an oath to bind himself by some agreement, he shall not break his word; he shall do according to all that proceeds out of his mouth.’

We focus a lot on Jephthah, but can we not see here a wonderful example of a young woman prepared to devote her life to the Lord and his service?

6. The daughter’s request before the vow is carried out suggests this was not a human sacrifice

Verse 37: ‘Then she said to her father, “Let this thing be done for me: let me alone for two months, that I may go and wander on the mountains and bewail my virginity, my friends and I.”’

She asks to go off to the mountains for two months to bewail what? That her life is about to end? No, to bewail the fact that she will never get married, never have children – in other words, never fulfil the creation mandate and a woman’s highest role. She was one of Abraham’s children and she would not have children of her own.

Now, not to put too fine a point on it, if she was going to die in two months she could have asked her father to arrange a marriage so that she would at least not die a virgin!

7. The verse that describes the vow being carried out does not point to a human sacrifice

Verse 39, ‘And it was so at the end of two months that she returned to her father, and he carried out his vow with her which he had vowed. She knew no man.’

After two months she returns and the father carries out the vow. What does the very next verse tell us? The effect of carrying out the vow: she knew no man. There is no mention of her dying. No mention of a human sacrifice. Rather there is mention that she knew no man. This is a most telling point and for me the clincher. She knew no man.

The weight of evidence is that Jephthah’s daughter was not put to death, but instead lived her whole life dedicated to the Lord.

If she was dedicated to the Lord what did she do? What is interesting is that there are details in the Scriptures of a group of women who served at the tabernacle in Exodus 38:8: ‘He made the laver of bronze and its base of bronze, from the bronze mirrors of the serving women who assembled at the door of the tabernacle of meeting.’ We also find in Numbers 31:32-40 how 32 captured Midianite virgins were set apart for the Lord’s service.

It seems therefore that Jephthah’s daughter joined this group of women who served the Lord at the tabernacle.

So what do we have here? I believe we have a beautiful picture of a faithful man of God making a vow in line with the Scriptures. What was rash was that he did not think through the potential consequences. He did not think that it would be his daughter rather than a servant in his house who would come out to meet him.

Jephthah knew that he must keep the vow. His daughter humbly submitted to the result of the vow. Both father and daughter were more concerned about the glory of God and obedience to his Word rather than personal loss.

Lessons

What can we learn from this passage? Around 100 year later, King Solomon wrote down some wise words in the book of Ecclesiastes. I am sure that as he wrote them he had in mind Jephthah’s vow: ‘Walk prudently when you go to the house of God; and draw near to hear rather than to give the sacrifice of fools, for they do not know that they do evil. Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few. For a dream comes through much activity, and a fool’s voice is known by his many words. When you make a vow to God, do not delay to pay it; for he has no pleasure in fools. Pay what you have vowed – better not to vow than to vow and not pay’ (Ecclesiastes 5:1-5).

Here is the great lesson for us. It is not wrong to make a vow. All of us who are married have made a vow before God that we will be faithful to, love, and remain with our spouse until death parts us.

But we must be very careful when we do. Why? Because we must keep that vow. It would be better not to vow than to vow and not keep it.

Never think that by making a vow you can force God’s hand. God is sovereign and will do as he pleases. He will not be swayed by our petty promises.

God would have given Jephthah the victory whether or not he made that vow. In that sense, this vow was unnecessary. God does not command us to make vows. All are voluntary.

Never make a vow to do anything forbidden by God’s Word, or which would hinder you from fulfilling some duty you owe to another.

In this case I do not believe that Jephthah vowed anything forbidden in God’s Word. In fact, he had express warrant for it from Leviticus 27. However, Jephthah did not think through the consequences of what he vowed. He did not think that it would be his only daughter that he would lose. So we must be very careful, very prayerful, and very cautious before making a vow.

Finally, I want us to think again about Jephthah’s daughter. She is the forgotten heroine of this story.

Was her choice so very terrible? I think not. She spent her life fully devoted to the Lord’s service, helping at the most holy place on earth – the tabernacle of God. Day and night she served God in his temple. Is that not a foretaste of the new heaven and new earth? In heaven we do not marry and have children. In heaven there is no temple, but we worship and serve the Lamb of God.

The Lord is no man’s debtor. Jesus said, ‘Assuredly, I say to you, 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).

By Alan Hill, Pastor of Lausanne Free Church, Switzerland.

Drought or drizzle: What has the Holy Spirit been doing since the 1980s?

Was there a change in the work of the Holy Spirit in the 1980s? It certainly seems that way for England and Wales, at least. The best measure of the Spirit’s work is lasting conversions. This is different from the standard indicators of church health like counting attendees, members, or churches in a particular network.

Who is being converted? Over the last two decades on mission teams I have read and heard hundreds of testimonies of believers from across England and Wales. Whether the believer came from an independent, Baptist, Presbyterian, or Anglican church the pattern is clear. The vast majority saved from the 1990s onwards had an evangelical background.

But it is not uncommon to hear a heart-warming testimony to God’s grace to a believer saved from an unchurched or non-evangelical background in the 50s, 60s, or 70s.

1980s: A turning point

I have discussed this pattern with those ministering in different places, especially seasoned saints. My cautious claim is this: the 1980s was the last time when the Holy Spirit converted significant numbers of the unchurched in England and Wales. (I wonder if the situation in Scotland is similar, but I have insufficient data; Northern Ireland may be different.)

Have we come to terms with this? We read of and plead for times of deluge – the Spirit poured out in revival. We fear times of drought when the Spirit all but withdraws his converting influence. But in recent decades in the UK (revival in the Hebrides excepted) we have experienced neither deluge nor drought. Instead there has been downpour and drizzle.

Downpours

We have seen showers of blessing – the occasional downpour. These were seen after the Second World War. Whether it was the Methodists with their “Commando Campaigns”, Anglican John Stott in university missions, Billy Graham in his crusades, or FIEC or Strict Baptists planting churches, there were conversions. Furthermore, people were being saved from outside evangelical backgrounds. Similarly, from the mid 60s there were showers of blessing seen both in Wales and England resulting in decisive and lasting conversions.

Drizzle

These showers petered out in the 80s. By the 90s, one seasoned pastor described the spiritual atmosphere as ‘flat’. The Spirit is still active but more in drizzle than downpour. The vast majority being saved come from evangelical church backgrounds – some after a period as a prodigal.

Two caveats

Now I am not suggesting that no one is being saved from unchurched backgrounds. I know people soundly saved from such backgrounds and praise God. My contention is simply that, since the 80s, such conversions have become increasingly rare.

I am also aware that the picture may be somewhat different among those whose background is not white-British and among some immigrant groups. I praise God for this too!

But that does not negate my big point. Far more were saved from outside evangelical circles in the 50s, 60s, and 70s than in the 90s, 00s, and 10s. The 80s were the decade where the showers petered out to drizzle.

Why this matters

Since the wind of the Spirit (John 3:8) is seen by its effects, this pattern has taken time to emerge. But the general pattern now seems apparent. So, we must examine its effects.

Lack of expectancy

Seeing people saved inspires evangelism. It energises prayer. It leads people to gather to worship with a sense of expectancy. But when the majority saved are from evangelical backgrounds – and not infrequently without a major turning point in their lives – heads can drop.

Rather than praying for someone to be saved, we might pray that they would sign up to a Christianity Explored course. And without great expectation.

If many evangelicals are honest, then ‘what’s the point?’ is a question that has crossed their minds. One pastor in a thriving church candidly remarked, ‘We’re doing all the activities others are doing – holiday Bible clubs, various outreach etc., but our numbers are not increasing through that, but transfer growth.’

How many church plants are more about planting a new brand of church – ‘one of ours’ – in an area than ploughing virgin soil in a place without any evangelical church? How many church plants, however well intentioned, in reality are more about recycling Christians than reaching the lost?

Lack of sacrifice

Amidst showers of blessing, Christians are keen. Many ask if God is calling them to full-time service. Conversely, when it is a time of drizzle, evangelicals plan the future much as the world, unless God intervenes. Bible colleges are far from inundated with high calibre UK applicants. ‘If you can do anything else, do it’ can be a convenient mantra when wondering whether to sacrifice a successful career to minister in a struggling church.

Less instinctive separation

When someone is converted out of the world, he often wants to get as far away from the devil’s bait as possible. Once new believers did not just sift but junked their LP collections. Cinemas, pubs, and dances were rejected in their entirety. Hence there were more advocates of separation before the 80s.

Conversely, when most converts have more protected evangelical backgrounds, the opposite occurs. Rather than seeking to get as far from the world as possible, many today seek to get as close as possible to it. This has profound implications for our day when a key temptation is to cuddle up to the culture in the hope we will be left alone.

Increased gentrification

Evangelical homes tend to value education and promote a good work ethic. An aspirational culture has led generally to university education, graduate jobs, and a desire to own a house in a gentrified neighbourhood. 40 years of the majority being saved through evangelical homes has embedded and increased what is often dubbed a ‘middle class’ culture in the churches. If, broad brush, this is our situation, how are we to respond?

How to respond?

1. Rejoice in the drizzle! It’s a lot better than drought. In God’s mercy, his Spirit is still saving people despite signs nationally of a Romans 1 giving up. Let’s remind one another to rejoice in this.

2. Meditate on the sufficiency of Christ. We don’t know how long the current difficult time will last (2 Timothy 3:1) – but we do know the one who can bring us through.

3. Pray. God is sovereign in salvation and prayer is not a way to twist his arm. But as we draw near to God, we must ask if we have grieved the Spirit by our worldliness, pride, double-mindedness, or disunity (James 4).

4. Read church history. Lots of it. We need perspective. What can we learn from Augustine, serving Christ at the end of an era? Or from Susannah Wesley’s disastrous rejection of her Puritan heritage? Or from the absolute dedication to Christ of Hudson Taylor, C. T. Studd, and Adoniram Judson?

5. Jump off the latest bandwagon. If 40 years of drizzle have taught us anything, it should surely be that the problem is not technique.

6. Invest in the local church. God has a clear plan for sustaining us: the means of grace. Our current situation should lead to evening services being cherished, introduced, or reinstated and the Lord’s day valued more than ever before.

7. Keep up evangelism. Low-yielding fields need more effort, not less. And if the yields are low, more fields need to be ploughed, not fewer. We sow in hope. As Joel stated: ‘who knows whether [God] will not turn and relent and leave a blessing behind him?’

8. Be realistic but positive. It’s understandable that those who have experienced downpour are disappointed by drizzle. It’s understandable that those who have only experienced drizzle struggle to believe in downpour.

But God has raised up this generation of workers to labour for him in the present drizzle. His Spirit has not withdrawn, and he never makes mistakes. Let’s be found faithful.

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

Why we worship on Sunday

Evangelical Christians will often point out Jesus’s opposition to the legalism of the way the Pharisees observed the Sabbath. Less attention is given to the way that Jesus actually kept the Sabbath in the Gospel accounts. He taught in synagogues on that day (Mark 1:21; 6:2; Luke 6:6; 13:10).

These are concrete instances of the habitual practice that we are told about in Luke 4:16: ‘And as was his custom, he went to the synagogue on the Sabbath day.’ We certainly need to be mindful of the limitations of asking the question, What would Jesus do? Jesus does many things uniquely and unrepeatably as the Messiah (including dying for the sins of his people).

But the question is not completely illegitimate. We are to imitate Christ (1 Corinthians 11:1). We should then ask this question. And when we ask it, one of the many answers the Bible gives to us is this: Jesus would go to church on the Sabbath.

Corporate worship

Israel’s week was punctuated by gathering in holy convocation on the Sabbath in obedience to God’s command (Leviticus 23:3). Christ structured the rhythm of the weeks of his own life according to this pattern of corporate worship.

It is wholly unsurprising, then, to find that the early church followed suit. The New Testament contains wide-ranging evidence that the first Christians assembled regularly for worship (Acts 11:26; 13:1-2; 1 Corinthians 11:18-22; 14:19; Hebrews 10:25; James 2:2-7). The question is, when?

It is interesting that there is no explicit example in the New Testament of Christian Jews’ and Gentiles’ gathering together for worship on the Jewish Sabbath. It is certainly not impossible that they would have assembled on varying days throughout the week. Yet there is evidence in the Bible that there was a special day of corporate worship for Jewish and Gentile Christians.

The Lord’s day

In Acts 20, Luke tells a story of Paul’s preaching what seems to be an interminably long sermon, and a poor sleepy fellow named Eutychus dozes off and falls to his death from a third-story window. Good thing for Eutychus, Paul had the authority to raise him from the dead!

What might be easy to overlook is the timing of this spectacular episode. Luke tells us that it happened ‘on the first day of the week, when we were gathered together to break bread’ (Acts 20:7).

The fact that he specifies the day of the week is unusual. Furthermore, his wording implies that such a gathering was a standing practice. Apart from when the Apostles did something on the Sabbath, this is the only other instance in Acts when we are told the specific day of the week that an event happens.

There is clearly something notable about the fact that this gathering of the church for Word and sacrament in Troas happened on the first day of the week. In 1 Corinthians 16:2, Paul instructs the church to gather a diaconal collection for Jerusalem on the first day of the week.

In Revelation, we are told that John received his visions on a specific day of the week (Revelation 1:10). But here that day is given a very pregnant name: ‘the Lord’s day’. John is employing verbiage that the early church after the New Testament used specifically for the first day of the week.

‘The Lord’s day’ was common parlance for the first day of the week. It appears in one of the earliest non-scriptural Christian documents, the Didache, which instructed Christians to assemble on that day and to break bread.

The early second-century bishop Ignatius of Antioch wrote: ‘Let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week].’

Resurrection day

Early Christians worshiped on Sunday, and it is clear from Acts, 1 Corinthians, and Revelation that this practice began during the days of the Apostles. But why this shift in the weekly holy convocation of God’s people?

It does not take doctoral credentials in New Testament studies to make the connection that the first day of the week also happens to be the day on which Christ rose from the dead.

The resurrection is central to salvation. Through it we have been born again (1 Peter 1:3), justified (Romans 4:25), and sanctified (Romans 6:4-14), and in it we expect the completion of our adoption (Romans 8:23). Without the resurrection we are pitiful, hopeless, and trapped in our sin (1 Corinthians 15:17-18).

Christ’s conquest of death is a foundation without which the whole edifice of the gospel comes crumbling down. But with it the hope of our salvation is an unassailable fortress that even death cannot breach. The day of resurrection is the day of new creation.

Looking back, looking forward

The Sabbath of the Old Testament explicitly commemorated two things. It commemorated the completion of God’s creation (Exodus 20:8-11) and his deliverance of Israel in the exodus (Deuteronomy 5:12-15).

Why would we not expect it to be the instinct of Christians to gather in holy convocation now on the day when God completed his new creation and the deliverance of his people in the greater and final exodus?

The early church spoke of the Lord’s day as ‘the eighth day’, knowing that it was a day that looked to the future when God would bring salvation to its consummation. And that is what we do in corporate worship on the first day of the week.

When we gather week after week with God’s people on the Lord’s day, it ingrains in our hearts the hope that one day we will join our voices with the assembly of the angels, the four living creatures, and the innumerable multitude of God’s people, shaking the heavens with the thunderous chorus, ‘To him who sits on the throne and to the Lamb be blessing and honour and glory and might forever and ever!’ (Revelation 5:13).

Resting in worship with the church on the Lord’s day structures our work and our lives in recognition that one day our king will be enthroned with all things under his feet, and we will enter his rest eternally.

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.

By Revd Daniel Schrock, Associate pastor of Bethel Presbyterian Church in Wheaton, Illinois.

Advertorial: Preparing students for the contemptuous world of university life

‘Did God really say?’ whispered the devil. Early on in the history of man, the deceiver has suggested we cannot take God’s Word as a reliable account. Did God really say, ‘Let there be light’? Did God really say, ‘Let us make man in our own image?’

Liberal theology denies the supernatural account of creation and supplants it with millions of years of gradual change. The earth cooled from a molten mass, life came from non-living chemicals and evolution took a path of three billion years before man evolved from some ape-like ancestor.

It uses the same deceptive words as the devil, casting doubt on what God has said and turning Genesis 1–3 into some mythical story.

Truth in Science holds to the full inerrancy and historical reliability of the Bible. We believe that a direct and supernatural creation is the only scientifically-feasible way that life arose.

Life is too complex even at its simplest form to have arisen from non-life. There is in the natural world precision engineering and great beauty, testifying to God’s invisible attributes of wisdom and power.

These are not the wild speculations of those who do not know how science works, but leaders in their field: Professor of Engineering, Stuart Burgess; Emeritus Professor of Thermodynamics, Andy McIntosh; and Professor of Electronic Engineering, Steve Taylor. These scientists believe in the full inerrancy, historical reliability, and scientific accuracy of the Bible.

What we believe about Genesis affects how we view the world. What is man? What is sin? Why is there suffering, disease, and death? To redefine Genesis 1–3 in the unbelief of liberal theology is to undermine all the foundational doctrines of the Bible.

Our concern is that many young people leaving their home church for university education lack confidence in these truths. Many have been indoctrinated by a materialistic and secular worldview, or are insufficiently equipped to face the onslaught of atheistic dogma from their lecturers and among their peers.

How are they to stand for the truth? How are they to think critically, and how are they to communicate truth among their fellow Christians in a spirit of love?

Four years ago, Truth in Science started our Summer School for sixth formers and undergraduates to help prepare them for university life. By 2021 we had doubled in numbers as we expanded our talks to look at cultural Marxism and gender-related issues.

Last year we reached the 100 mark as students had the opportunity to ask questions and discuss issues that will affect them while at university.

This year Dr Peter Williams will be speaking on the reliability of the New Testament and Professor Stuart Burgess will be considering the wonder of the human musculoskeletal system.

Pastor Matthew Seymour will speak on Critical Race Theory and Pastor Conrad Pomeroy will preach on Creation, Christ, and Calvary.

Those attending the Summer School have commented that the talks were ‘relevant and thought provoking’. Another mentioned that ‘there is nothing like this in the UK’.

Supporting our Summer School with a range of helpful resources are Biblical Creation Trust, Creation Research UK, Answers in Genesis, and Creation Ministries International.

If you have young people in your congregation then consider sending them or perhaps sponsoring a student to attend the Truth in Science Summer School.

Not only will they be better prepared to face the atheistic thinking on their courses and the contemptuous world of university life, but afterwards will be men and women in their local churches who will understand the issues of the day and know how to answer them.

For more details of this year’s event, see the information alongside this article, or visit our website, truthinscience.uk..

By Andrew Saywell, Secretary of Truth in Science.

COMMENT: There’s nothing new under the sun, except maybe this

We live in a culture that isn’t exactly welcoming to evangelical Christianity. Believers who hold to biblical teaching on human sexuality, gender identity, or the sanctity of life face a hostile environment. It is getting harder to share the gospel in a society which regards evangelicals with scepticism and suspicion. Is that new? Not especially. Genuine, Christ-honouring, gospel-proclaiming Christianity has always faced opposition. In that regard, there’s nothing new under the sun.

But there is something different that believers of previous generations have never faced: the digital revolution. In the digital world, the opposition can be marshalled globally and almost instantaneously. Think about it. How much of your life is plugged into the digital world? There may be differences depending on your generation but, generally speaking, most people have smartphones, most people stream entertainment content, most people are on social media, most people use GPS data to travel, and digital financial transactions are become far more common.

In former days, a casual comment in the staff room at work may be forgotten the next day. These days, however, a casual comment on Twitter can be shared across the world, with thousands of people voicing their outrage. Numerous Christians have been hung out to dry for perfectly reasonable comments made on social media, with some losing their jobs or being visited by the police. Google tracks your online life. It knows which news articles you read, which websites you visit, what videos you watch, what purchases you make. It knows whether you are politically correct or not.

Here at Evangelical Times, we recently had our Wikipedia entry deleted. You can read more about that on page 18. It seemed to be a co-ordinated attack by people who were ideologically opposed to evangelical Christianity. It was a sobering experience of how digital technology can be used to shut out evangelicals. With the rapid progress of Artificial Intelligence, you can see how digital technology could become a powerful oppressor against believers.

It’s not all doom and gloom. The digital revolution has presented marvellous opportunities to share the gospel across the world, to far flung places that were previously unreachable. Locally, most visitors to your church these days will say they found your details on a Google search. It’s good that we have been able reach people that way. But our reliance on digital technology also makes us vulnerable. It can all be taken away from us, globally and in an instant, by a tweak of the algorithm. There’s nothing new under the sun, except maybe that.

GUEST COLUMN: Theology meets life — a young pastor battles cancer

Spring 2014. I was 25 years old, our church’s trainee worker. A young Christian, passionate about the doctrines of grace and God’s sovereignty. My great desire was to preach, which my pastor had been encouraging (I had preached around 15 sermons). My tongue was the pen of a ready writer, eager to declare the good theme of God’s greatness and the glorious gospel of Christ.

And so I was a little nonplussed when I was diagnosed with tongue cancer – extremely rare in someone my age without a history of alcohol or tobacco misuse. Prior to my diagnosis, my academic mentor had set me the task of studying and preparing a (short!) sermon series on the book of Job. I really ought to have been prepared.

As my consultant explained the surgery, it started to dawn on me quite how serious this was: I would require major reconstructive surgery, possibly followed by a course of oral radiotherapy. Left untreated, the cancer would spread and certainly kill me.

All this, by God’s grace, I was able to face with a degree of calm: I knew, if the worse came to the worst and I died, my eyes would open on my Saviour’s face. The fear of death was not, for me, the issue. Grounded as my thoughts were in Reformed theology (and frankly, my youthful naivety), my very illness seemed like a gift of God – an unpleasant but necessary part of my training: I would be ill for a time, then recover and become a better, more credible pastor as a result.

As I reflected on the potential side-effects of the operation, however, something started to upset me: I was training to be a preacher. It was all I wanted to do. The only thing (since I had given up trying to be Bob Dylan, anyway) that had ever grasped me. I had meandered through higher education and a series of jobs, not finding my niche until I opened my Bible to study and discovered I wanted to teach it to people.

But there was every possibility, even if the cancer didn’t kill me, that I would be left disfigured or permanently unable to speak as a result of my operation. This, of course, had to be a mistake. God had given me the wrong cancer. I was training to serve him – ‘a good work’, as 1 Timothy 3:1 states. The church needed more preachers. How could God disable one? He owed it to me to heal me.

Only, of course, God didn’t owe me anything. He had saved me – a sinner – out of his boundless grace. He had joined me to him in Christ by his Holy Spirit. I had everlasting life, and was forever his debtor. Nothing in this life was guaranteed; everything in the next was.

I was helped in my pride and arrogance by an anecdote my pastor had recounted about Dr Martyn Lloyd-Jones. I’ll paraphrase: Upon retirement from the pulpit, someone asked the Doctor, ‘Don’t you miss preaching?’ And he replied, ‘I never lived to preach. I lived for Christ.’

I had to ‘get over myself’. If it was God’s will that I never preach again, then his will be done, because he didn’t need me to preach. I wasn’t made to preach: I was made to glorify God and enjoy him forever. In Christ, he had made that purpose possible. Whatever my cancer could take from me, it could never take him. Whether I served from a pulpit or not, I would remain his grateful, redeemed child.

Next month, I plan to write about the time I suffered a recurrence of my cancer and the crisis of faith I went through.

By Ole Kristian Hunt, Pastor of Grace Baptist Church, Ulverston, in Cumbria.

CRUNCH POINTS: Encouraging your pastor

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.

Christians talk about God guiding them to houses, careers, and spouses. How can I find God’s will for me?

Carnal pragmatism would make this a matter of mere pros and cons, looking for what seems to work. Airy spirituality might speak of ‘the Lord’s leading’ but often reduces that to our own whims.

The Lord has given us the Word of God so that we might know what he requires of us. It is not uncommon to hear people complaining that they do not know what the Lord wants them to do when the real problem is that they do not want to do what they know the Lord wants.

The Bible provides precepts – plain commands concerning what we ought to do. It has prohibitions – plain directions not to do certain things. It contains principles – plain guidance applicable to various situations in order to discern what is best. It offers promises – plain assurances that give confidence with regard to obedience.

Start with what is plain, and interpret what is more difficult in the light of what is most clear. This will resolve many difficulties.

Remember that the Spirit of God is the One by whom the Scriptures came and their primary Interpreter. We need his illumination to grasp the truth. Reading the Bible as if it were an instruction manual might lead us astray without crying out to the Author to show us the way.

Take account of divine providences, while remembering that some ‘open doors’ lead to dangerous places and some ‘closed doors’ need a good kicking because they bar the right path (and we often think of them as open or closed because of what we hope or fear lies beyond).

We should, though, look for the blessings of God in our lives – we are, after all, his beloved children. Be wary concerning the Spirit’s promptings – if you are not in a path of habitual and prayerful obedience then you should be especially careful.

The Spirit will never prompt anything contrary to his truth; neither has he promised direct guidance. So expect prompts to prayer, but do not expect him to light up with some heavenly flame the house you should buy or the person you should marry. Consider too the deceitfulness of your own heart (Jeremiah 17:9).

Remember the wisdom of the godly. God has given most of us seasoned saints who can counsel us through difficult situations. Use them! Ask your pastors, godly parents, older and experienced Christians – make sure you seek out people who know you and who love you enough to tell you the truth, so be wary of just asking your peers or your friends.

In the multitude of counsellors there is security and safety (Proverbs 11:14; 15:22; 24:6). That does not mean asking one person after another until you find someone who tells you what you want to hear! Listen to the wise and you will grow in wisdom.

In short, prayerfully and carefully, you might begin by dismissing all that you know the Lord forbids and isolating all that the Lord requires or commends. There may be a less distinct area in which you apply principles to guide you toward what is best among that which is not wrong. As you plead with God to direct your steps (Psalm 119:133), ask the wisest souls you know for their counsel.

If you are left with a variety of legitimate possibilities, then you might humbly consider what you prefer. Two options might be equally wise and good, as far as you can discern and it is not wrong to choose the one you like best! Choose in such a way that, having chosen, you can act in faith (without crippling doubts and regrets), and leave the consequences – and the need for future choices – with God.

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.

A WALK WITH MR O: 3-G conversation

Mr O, what’s the secret of a good conversation?

That’s a stimulating question. Thank you. But what lies behind it?

I’ve been watching you. People seem to enjoy talking to you, don’t they?

I’d like to think so. But that hasn’t always been the case. If Doll, my late wife, were here, she would tell you that I’m actually quite shy. Years ago, I think, most people would have found me quite awkward.

So when did things change? And what made the difference?

I was browsing in the self-help section of a bookshop and came across a book which devoted four pages to what it called ‘The 3-G Method’. I didn’t enjoy the self-satisfied tone of the book, but those four pages transformed my whole approach to conversation.

I’m intrigued. Go on, please tell me more.

The book claimed that every worthwhile conversation contains three ingredients. To me, those three ingredients seemed quite biblical. And so now, in every conversation, short or long, I make a conscious effort to include them. I find that having a definite purpose makes conversation easier. The first ingredient is gratitude. The Bible repeatedly tells us to be thankful. First of all, obviously, we should be thankful to God. But why not also express our thanks to those who are made in his image? Every person we meet enriches us in some way. In every conversation, then, I look for something to say ‘thank you’ for.

Okay, but what happens when there isn’t anything?

Well, as the conversation ends, I simply say, ‘Thanks for the chat!’ The second ingredient is good will. As I understand the Scriptures, the words I speak must be for the glory of God and also for the good of the person I’m speaking to. My mouth does not exist for me. It’s God’s gift to me for the benefit of others. Self-promoting speech is, frankly, ungodly.

Can you flesh this out for me, Mr O? What does that mean in practice?

We never leave people as we find them. We do them good or we do them harm. There is no neutrality. Our tone, therefore, our facial expressions, the things that we say and how we say them – everything about our speech must convince our hearers that we wish them well.

You’re not saying, are you, that we only tell people what they want to hear?

Not at all! As Christians, we will often have to tell people things that they definitely don’t want to hear! But we must do it in a way which reveals that we are for them, and not against them. We want the best for them. So we are kind, but not patronising or superior. We listen patiently. We don’t interrupt. We’re not rude or ill-mannered. Most of our conversations, however, aren’t confrontations. If people are excited about something, we wish them joy. If they are afraid or worried, we show our concern and promise to pray for them. If they need help, we try to give it. We set out to be like Jesus. Whatever their attitude to us may be, we are their friends.

That is very helpful, Mr O. So in this ‘3-G Method’, what is the third ingredient?

It is good wishes. The way we end a conversation is very important. Our last words ring in people’s ears as they walk away. ‘Have a good day’ or ‘Enjoy your afternoon’ are all right, but they don’t mean very much. Most of the time we can do better than that.

What do you suggest, then?

I think it’s best to say something that fits in with our previous conversation. If we have really put ourselves in other people’s shoes it is not usually that hard to come up with something appropriate. It just needs to be simple and sincere. ‘Bye – I’ll be thinking of you when…’ ‘Remember, give me a bell if I can help with…’ ‘I’ll be praying for you.’ ‘God bless you.’ For myself, I usually just say, ‘I wish you well’ – which is what I’m saying to you right now!

Stuart Olyott, is an actively retired minister and conference speaker. He preaches most Sunday mornings at Caergwrle Evangelical Church.

A SHRINK THINKS... What is wrong with magic?

Is it wrong to enjoy the Harry Potter books and films? Or the feats of Gandalf and others in the Lord of the Rings trilogy? Many Christians read and enthuse about such books and enjoy the films. Is this wrong? After all, they are full of magic, aren’t they?

Magic, under various names such as witchcraft, sorcery, necromancy, and so on, is strongly and repeatedly condemned in the Bible (see for example Leviticus 19:26,31; 20:1-6; Deuteronomy 18:9-12; 2 Kings 17:17; 2 Chronicles 33:6; Isaiah 8:19; Nahum 3:6).

There is consistent condemnation, in spite of the fact that magic was often used for good, to heal someone or enable safe childbirth or a bountiful harvest. So what exactly was wrong with magic in Bible times? Why was it so strongly condemned?

In ancient societies magic involved the use of words (incantations or spells) and/or deeds (rituals) to achieve an end which might be good (such as the healing of someone) or evil (such as harming someone with injury or sickness by a curse). The key is that magic was believed to achieve these ends automatically; success was inevitable if the correct procedure was followed.

Ancient societies did not interpret the world in materialistic terms; rather, they understood the world to be influenced, even determined, by gods, angels, demons, the dead, and so on. The efficacy of magic resided in the curse or ritual compelling a god or other spirit to act on your behalf: magic was highly personal and intimately associated with belief in such spirits. It is this association with evil spirits and ‘gods’ (and thus with religious practices) which made magic evil.

For an Israelite to participate in any kind of magic in Bible times was therefore to engage with other religions and to accept a false view of the world as run by such gods. This is clear from many of the above texts.

In Leviticus 20:1-6 and Deuteronomy 18:9-12, engaging with magic is linked to child sacrifice and the worship of Molech, and the sacrifice was part of a magical religious procedure which aimed to learn about the future. Its strong condemnation is linked in Deuteronomy 18 not only to the gross evil of the child slaughter, but to the following section on true prophecy. Only the man of God who speaks knowledge from the Lord can tell the future because only God can know the future. There is no other god to call upon, and to engage in magic meant to buy into the worship of a Molech or a Baal and thus to repudiate the Lord.

For Israelites, magic would entice its followers away from the Lord to worship of these evil non-gods. And behind such non-gods lay the deceit of demons, so that engaging in their worship was to honour such evil spirits. Magic in Bible times often included practices which were inherently evil (prostitution [Leviticus 26:29] or child sacrifice) or aimed at harming others, as when Balak summoned Balaam to curse Israel.

But even when the aim was good and the magical procedure was neutral, perhaps just a few words and a potion to heal someone, magic was still evil and was condemned because it was based upon a false religious view of the world and thus drew people away from the worship of the Lord to the worship of these ‘gods’ and demons.

So what about magic today? Magic may be used and understood in this same way today, its alleged power attributed to the actions of gods and demons. Frequently all over the world magic today operates in this same evil, anti-God system, intimately associated with false religions and gods. But this isn’t always necessarily so. In ‘the West’, influenced by modern science, many think that magic works mechanically, that it has real efficacy due to mysterious processes, but has nothing to do with invisible powers and agents.

But most of the time what is called ‘magic’ is something different. Modern magicians – such as David Copperfield and Penn & Teller – are self-confessed illusionists. We know they operate by use of sleight of hand and clever devices (hidden wires, trap doors, and so on) to amaze us. Such ‘magic’ only shares the name with that condemned in the Bible. It is entertainment in which the audience enjoys trying to crack how they do it.

Their intention is to entertain, not to pretend they have miraculous powers or to deceive anyone to worship a false god or to behave badly. Everyone knows it is a show and the fun is trying to work out how they do it.

With Harry Potter and The Lord of the Rings it is similar. Here in the films we know the magic is achieved by CGI (computer generated imagery) and no one is encouraged to worship anyone. In neither case in the books (I am told) is there any link to a religion or any encouragement to pay homage to gods of some kind. The magic is supposed to work in some unexplained ‘mechanical’ way; the magicians are assumed to manipulate the material universe somehow to achieve their ends, though how this is supposed to work is never explained.

So we see this is very different from magic in the Bible where the evil of sorcery/witchcraft/magic in the Bible was related to its purported links with supernatural powers, with the underworld and the dead, and with gods and other powers.

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

NEWS

News in brief

Trans mob protest fail

A protest by transgenderism activists failed to cancel a talk at Oxford Union by gender-critical academic Professor Kathleen Stock. One activist was glued to the floor inside the venue, while others protested outside. They claim Prof. Stock is transphobic, but the Prime Minister said she should be allowed to speak.

Bishops may snub Welby

Invitations sent out by the Archbishop of Canterbury, Justin Welby, to a Primates’ meeting in Rome in April 2024 are expected to be boycotted. This comes after the authority of the Archbishop of Canterbury was publicly rejected by both the Global Anglican Futures Conference and the Global South Fellowship of Anglican Churches.

Giving offence is not a crime

The police should no longer interfere with a person’s freedom of expression ‘simply because someone is offended’, home secretary Suella Braverman has said. A new Code of Practice on non-crime hate incidents (NCHI) has come into force. Many street evangelists have, in the past, been unfairly treated by the police.

Soul Survivor crisis deepens

Two more pastors have been suspended as part of the ongoing investigation into allegations of misconduct at the Soul Survivor Watford church. After receiving new information from the National Safeguarding Team investigation into Mike Pilavachi, trustees have decided to suspend Senior Pastor Andy Croft and Assistant Pastor Ali Martin.

Tyndale House hosts open day

The Cambridge-based research institute, Tyndale House, held a day conference in Edinburgh in April. The theme was ‘The world of the Bible’. Talks were given by Tony Watkins, Caleb Howard, and Dirk Jongkind. Peter Williams also spoke on ‘The Surprising Genius of Jesus’, based on his latest book.

FIEC 100 years lunch

2023 marks the centenary of the FIEC. In April, church leaders, staff members, and others associated with the FIEC gathered in Westminster Chapel for an anniversary lunch and thanksgiving service. The Fellowship was formed in 1923 by Edward J. Poole-Connor as an ‘association of mutual helpfulness’ for Independent churches. It now has over 630 member churches.

Ripon hosts Easter rally

In April, a sizable congregation met at Zion Evangelical Baptist Church, Ripon, to enjoy the ministry of Ibrahim Ag Mohamed (Metropolitan Tabernacle). About 80 people attended Ibrahim’s two messages from Jude. He showed how Jude’s letter brings necessary warnings, but also warm encouragements. Ibrahim’s second talk unpacked the doxology at the end of the letter.

FCC spring conference

The annual Spring Conference of the Free Church of Scotland (Continuing) took place in April in Inverness. The subjects were Patrick Hamilton and George Wishart, two early Scottish reformers and martyrs. Speakers included Revd John Keddie and Revd Trevor Kirkland. About 45 people of all ages attended the conference.

Egypt to allow more churches

The government of Egypt has licensed a further 216 churches and church-affiliated buildings. This is the 26th and second-largest batch of approvals made since the government committee overseeing the process began work in 2017.

Iran reduces jail sentence

A 10-year prison sentence of a Christian in Iran was reduced to two years on 24 May after a successful appeal. Joseph Shahbazian, an Iranian-Armenian believer, was sentenced in June 2022 for his role in a house church in the Yaftabad area of Tehran, Iran’s capital.

Pakistani mob hunts Christian

A Christian wedding photographer and the Muslim couple who hired him have been accused of ‘blasphemy’ in the Pakpattan District of Punjab, Pakistan. Khurram Yousaf took photos of the newlyweds at the Shrine of Baba Fariduddin, but was accused of desecrating the site. Khurram is now in hiding.

Eritrea raids college group

Eritrean police have raided a group of Christian college students who had gathered to worship and record video clips for social media. According to International Christian Concern, 103 Christians, mainly students, were arrested in the crackdown.

Kemi Badenoch says the conversion practices ban won’t outlaw discussions on sexuality and gender

The Equalities Minister, Kemi Badenoch, has promised that ordinary discussions about sexuality and gender won’t be made illegal by the government’s proposed ban on conversion practices.

She pledged that the ban will not prevent parents, religious leaders, teachers, or health professionals from having ‘exploratory or even challenging conversations’ with young people about ‘gender identity’.

At the time this edition of ET went to print, the long-awaited draft bill to ban conversion practices (sometimes called ‘conversion therapy’) had not yet been published, so details are still unknown.

LGBT activists will be pushing hard for the widest possible ban, encompassing preaching, praying, pastoring – and even parenting – in line with biblical beliefs about sexuality and gender.

But faith groups and secular free speech campaigners are working hard to ensure a ban only catches genuinely abusive and coercive practices, most of which are already illegal under current law.

Therapy professionals are also concerned about the proposals. Bob Withers of ‘Thoughtful Therapists’, a group of psychotherapists who have openly criticised the proposals, said, ‘I am certainly pleased to hear Kemi Badenoch’s promises, although of course we have to see the detail of the bill.

‘The scandal of the Tavistock shows what can go sadly wrong if parents, teachers and religious leaders are not allowed to explore with a gender questioning young person or even an older person what the possible origins of their discomfort might be.

‘There is a real danger that those people will end up having medical treatment they come to regret which is irreversible.’

Maya Forstater, founder of sex-based rights campaign group Sex Matters, sounded a word of caution.

She said, ‘We welcome the government’s assurance that any legislation would protect parents, therapists and religious believers, but we are concerned about the chilling effect of criminal legislation.

‘We are already hearing exploratory therapy with gender-questioning children and young people being called “conversion” and doctors afraid to do anything but affirm.’

The Christian Institute has warned the government that it will seek a judicial review of any ban that infringes Christian beliefs on prayer, preaching, pastoring, or parenting.

By Mike Judge, Editor

Northern Ireland teachers may boycott Westminster’s imposed sex education

Teachers in Northern Ireland may refuse to co-operate with the Westminster government’s newly imposed compulsory sex education curriculum.

That’s according to one prominent church leader who also said parents may pull their children out of classes.

The Moderator of the Presbyterian Church in Ireland, Rt Revd Dr John Kirkpatrick, was speaking to Premier Christian News.

He said, ‘We have a great deal of Christian teachers in our school system. I’m not sure what they would do. I think many of them would feel very uncomfortable about pointing young people to abortion services.’

Until recently, schools in Northern Ireland could decide for themselves how to deliver sex education.

Dr Kirkpatrick said Westminster had laid the regulations without consultation, in a way that it is almost impossible to amend or change in Parliament. He called the move ‘a patronising imposition’ which ‘overstepped the mark’.

Down’s activist takes her abortion discrimination legal case to the European Court of Human Rights

Campaigner Heidi Crowter, a woman born with Down’s syndrome, has pledged to take her landmark case against the UK’s discriminatory abortion laws to the European Court of Human Rights.

Under current UK law, abortion rules differ depending on whether the baby has been diagnosed with a disability, including Down’s syndrome.

Babies can be aborted at any time right up to the point of birth on grounds of disability, whereas babies can only be aborted up to 24 weeks of pregnancy if the termination is for social or economic reasons.

Crowter said, ‘I am taking my case all the way to the ECHR at Strasbourg because it is downright discrimination that people with disabilities are treated differently.

‘In 2023, we live in a society where disabled people are valued equally after birth but not in the womb. Our law singles out babies with disabilities.’

According to data from campaign group Don’t Screen Us Out, there were 3,370 disability-selective abortions in 2021, a nine per cent increase from 3,083 in 2020.

The number of late-term abortions at 24 weeks gestation or over where the baby has a disability increased by 20 per cent, from 229 to 274.

Crowter, aged 27, who has campaigned for the past six years for equal treatment for people with Down’s syndrome, has expressed her hope that the ECHR will find the UK’s current disability abortion law to be in violation of human rights.

This could not only have implications for the United Kingdom but also set a legal precedent for all 46 countries within the Council of Europe.

Crowter has been joined in her fight for justice by Máire Lea-Wilson from Brentford, West London, whose three-year-old son Aidan has Down’s syndrome.

As previously reported by ET, Lea-Wilson was placed under pressure to have an abortion when a 34-week scan revealed her son had Down’s syndrome.

The UN Committee on the Rights of Persons with Disabilities has consistently criticised countries that provide for abortion on the basis of disability.

And the UK’s Disability Rights Commission (now the Equality and Human Rights Commission) has said this aspect of the Abortion Act ‘is incompatible with valuing disability and non-disability equally’.

Crowter added, ‘I have a great life. I want every baby with Down’s syndrome to have the same chance to live and enjoy their life.’

Lynn Murray, spokesperson for Don’t Screen Us Out, said, ‘By stating that disability is grounds for termination, section 1(1)(d) of the Abortion Act promotes inequality and perpetuates negative stereotypes.

‘This law sends a message that people with disabilities are less worthy of life and protection than others.’

To help raise funds for legal proceedings, pay for legal advice, and prepare for the case, the team has set up a CrowdJustice crowdfunding page, which can be viewed at www.crowdjustice.com/case/downrightdiscrimination.

Muslim man pleads guilty to attempted terror attack targeting a Christian evangelist at Speaker’s Corner

A man has admitted preparing to murder Christian evangelist Hatun Tash at Hyde Park’s Speakers’ Corner in 2022 in an Islamic inspired terrorist attack.

Muslim Edward Little, 21, from Brighton, was carrying £5,000 with which he hoped to purchase a firearm, a passport, and two phones when he was arrested.

It was alleged his intended target was Hatun Tash, who regularly debated with other speakers. He also wanted to harm her camera crew, as well as any police or soldiers.

He pleaded guilty at the Old Bailey by video link from Belmarsh jail. Earlier this year, Little denied preparing to commit acts of terrorism, but changed his plea and admitted the charge in May.

According to the charges, Little was on his way into London in a taxi when he was stopped and arrested on 23 September 2022.

He had asked the driver if he could stop and pray at a mosque, although the driver had said there was not one on the way.

Tash, who is director of the ministry Defend Christ Critique Islam, said, ‘I am glad the police were able to act and stop Little before he harmed me and people around me.

‘This story shows the teaching of Islam is not compatible with British values if it inspires men to attempt to murder Christian evangelists.’

She added that she should be free to ‘critique Islam, or anything else that I disagree with, especially at Speakers’ Corner, the home of free speech’.

Tash has been the victim of many attacks in the past, including a terrifying ordeal in July 2021 when she was assaulted by a man with a knife.

According to an article in The Spectator in August 2021, in May that year a mob had surrounded her ‘screaming for her blood’.

In October 2020, she was punched in the face, while in July 2021, another mob ‘dragged her to the ground’ for explaining how the Koran has changed from its original form.

Despite this, she has continued to debate and share the gospel – and yet she herself has been arrested twice while at Speakers’ Corner, as reported previously by ET.

In October last year, the Metropolitan Police had to apologise and admit that it ‘fell below standards’ for two wrongful arrests.

Primary school refuses to drop extreme sex education materials

A Church of England primary school has refused to amend its extreme relationships and sex education lessons, despite parents raising safeguarding concerns.

Parents grew alarmed over lessons and materials introduced, without effective parental consultation, into Swanton Morley VC Primary School in Dereham, Norfolk.

The materials teach children as young as seven that people can be born a boy but feel like a girl, indicating they can be born in the wrong body.

The materials, delivered as part of Relationships, Health and Sex Education (RHSE), also encouraged pupils to take part in pretend same-sex weddings.

They included graphic illustrations of sexual intercourse and explanations of foreplay – aimed at children aged eight to nine.

Parents claimed the school leaders refused to rule out inviting drag queens following a commitment from the National Education Union to introduce them into schools.

Supported by the Christian Legal Centre (CLC), one parent, who wishes to remain anonymous, escalated a complaint to an ‘independent’ review hearing.

The parent’s concerns began when the school rolled out its plans for RHSE without any detail or effective consultation.

Neither the RHSE policy nor the teaching materials were on the school’s website. When approaching the RHSE coordinator at the school, the parent found in the 300 pages of material the teaching presented no opposing viewpoints to gender identity ideology.

The teaching material included requirements to learn about contested terms such as ‘heteronormativity’, ‘cisgender’, and ‘pangender’, while terms such as ‘heterosexual’ and ‘straight’ were omitted.

Believing these themes to be too complex, and in some cases sexualised, the parent said that in good conscience he could not allow his children to attend the lessons.

After getting legal advice, the parent discovered the content and the approach of the school appeared to breach government guidance, the Education Act 2002 and the Human Rights Act 1998, and raised potential safeguarding issues with the school.

The parent’s claims were dismissed, so he took it to the school’s governing body, along with government-backed reports and guidance.

But according to the parent, the chairperson of the hearing said, ‘We are not going to pause the roll-out of these materials.’

School teacher who was told to speak freely has been sacked for voicing his biblical views on traditional marriage

A Christian teacher in Wales who voiced his beliefs about traditional marriage during a staff training event has been sacked.

Teacher Ben Dybowski was dismissed even though he was told it was a ‘safe space’ and was encouraged to speak freely.

The incident happened during a question and answer session at The Bishop of Llandaff Church in Wales School in Cardiff.

Dybowski asked if his beliefs – that marriage is between a man and a woman and that life begins at conception – were considered discriminatory.

He lost his job the very next day. Dybowski called his dismissal an attack on Christianity and ‘an affront to freedom of speech and freedom of thought’.

He said he never discussed his views with pupils and was always respectful of those with different opinions.

His case has been referred to the Education Workforce Council, which regulates teachers in Wales, but he fears that it may end his teaching career.

The event was organised by Diverse Cymru, which promotes ‘workforce diversity practice’, ‘unconscious bias’, and ‘trans, gender identity and gender expression awareness’ to teachers.

The seminar was run by its Policy Manager Ele Hicks, who describes herself as a ‘bisexual activist and change champion’.

Hicks is also involved with the controversial charity Stonewall. More than 80 staff attended the event, but no pupils were present.

This is the latest in a series of cases involving Christian teachers who have faced discrimination because of their ethical beliefs.

Can Christians still be school teachers? John Denning says an emphatic yes! See article in this issue

Kate Forbes says the general public are increasingly ‘fed up’ with cancel culture

The public backlash against attempts to shut down free speech in Scotland is increasing, Christian MSP Kate Forbes has said.

She thinks people are getting ‘fed up of being scared and intimidated’ by those who want to shut down views they disagree with.

The MSP for Skye, Lochaber and Badenoch was speaking at an online event organised by the think tank Reform Scotland.

She spoke of how people had rallied to support her after she was attacked for upholding her Christian beliefs about various moral issues.

While agreeing that scrutiny of public figures is important, she warned if the culture of fear prevailed, then it would be ‘very dangerous for democracy and good law’.

She said, ‘I certainly received support from very unexpected places, support from people who fundamentally disagreed with me on every single front and yet said that they believed I deserved to be heard.’

Her warnings came as Edinburgh’s Stand Comedy Club admitted its decision to ‘no-platform’ Joanna Cherry KC MP over the reality of biological sex had been ‘unfair’.

A substantive legal opinion by Aidan O’Neill KC concluded that The Stand had unlawfully discriminated against Cherry because of her views on gender identity and was in breach of the Equality Act 2010.

It reinstated the ‘In Conversation with Joanna Cherry’ event after the prominent gender critic threatened court action.

Matthew Brabbs inducted in Pound Lane Church, Cambridgeshire

In March, Matthew Brabbs was inducted to the pastorate of Pound Lane Free Church in Isleham (northeast of Cambridge). The PLFC family rejoiced to welcome their new pastor, together with his wife Joanna and baby son Enoch.

Over 60 people attended the afternoon tea prior to the induction service, at which PLFC’s young people helped prepare and serve refreshments.

Retiring pastor Dave Hall led the induction, which was attended by friends from many local churches in the area, together with Matthew and Joanna’s family from Yorkshire and Peterborough.

Dave explained that the process of seeking a new pastor had spanned four years and was made more challenging by covid. God’s guidance and grace had led the church leadership to Matthew and then confirmed to the church membership that this was God’s man for the role at PLFC.

Matthew also shared how God led him to accept the invitation to the ministry at PLFC. This had been confirmed to him and Joanna in several evidences of God’s grace, not least the provision of a home in Isleham.

Matthew comes to PLFC after three years as assistant pastor at Prettygate Evangelical Church in Colchester, during which time he completed the Cornhill Training Course.

The charge to Matthew was given by Dave Hall, and the PLFC membership and regular congregation members stood to affirm their prayerful support of him as their new pastor.

Colin Stringer, pastor of Soham Baptist Church, gave the address on ‘What is a church?’, basing his message on 1 Peter 2.

Dave Hall

Connecting with Christ – EMW Ladies Conference held in Swansea

Held at Libanus Church, Morriston, in March, the Evangelical Movement of Wales Ladies’ Conference, where women join together to worship God, was a much anticipated event.

Rebecca Thomas (pictured) from Abergavenny was the speaker, taking her text from John 15 where Jesus speaks of himself as the true vine. Rebecca spoke on ‘Connection with Christ’ and its benefits.

We were greatly helped as she spoke of the vine and the principle of being united to Christ. Rebecca also reminded us that nothing is able to separate us from the love of God that is in Christ (Romans 8).

Opening up the episode of Mary and Martha in Luke 10, we were also challenged to heed the Lord’s gentle rebuke to sit, look, and listen to him. We were reminded how to do this as Rebecca encouraged us to create rhythms in our day with Christ through prayer, praise, Scripture verses, and music.

Rebecca spoke in the second session on ‘Our purpose in Christ – the fruit of that relationship’. She talked about the purpose of plants and vines, and how our connection to Christ results in fruitful lives.

An insightful panel discussion also took place. Ladies from three different generations were asked about their walk with Christ, what problems they faced, and what helps they received.

It was a great day of worship and fellowship, with helpful sessions from Rebecca, who spoke wonderfully.

By Llanelli Free Evangelical Church

Obituary: Professor Donald Macleod (1940–2023)

Professor Donald Macleod, a minister and theologian in the Free Church of Scotland, has died aged 82.

He passed away on Sunday 21 May at his home in Morningside, Edinburgh. A Thanksgiving Service took place at St Columba’s Free Church on the Royal Mile, in Edinburgh, on Friday 26 May.

A statement on the Free Church of Scotland website said, ‘We extend our sincere and prayerful sympathies to Mary, his widow and their three sons: John, Murdo and Angus.’

Donald Macleod was born in Ness, Isle of Lewis, in 1940. After graduating from the University of Glasgow and the Free Church College, he was ordained and inducted to the congregation of Kilmallie Free Church in 1964 at the age of 24.

Six years later he became the minister of the then Partick Highland (now Dowanvale) congregation in Glasgow. In May 1978, he was appointed to the Chair of Systematic Theology at the Free Church College, Edinburgh. He became Principal in 1999.

He authored a number of books over 40 years, coming to be known internationally as a writer and theologian.

But during the 1990s the Free Church of Scotland was thrown into crisis due to allegations against Professor Macleod of sexual misconduct.

The allegations were rejected by a committee of the church, but some within the church argued that the matter should be decided by the church’s general assembly, not a committee.

A criminal trial at Edinburgh Sheriff Court found Professor Macleod not guilty of sexual assault against four women.

However, the controversy resulted in a deep split in the church, leading to the formation of the Free Church of Scotland (Continuing), and this was followed by legal actions in the civil courts relating to church property and funds.

Special service is held to mark the formal constitution of Wimbledon Baptist Church following a replanting effort

Just over a year ago the Grace Baptist Trust Corporation gave the use of a building on Wimbledon Broadway to Grace Baptist Partnership to replant a church in that gospel-needy part of London.

At that point Barry King, who leads the Partnership and serves as one pastor of Dunstable Baptist Church, began serving as Team Leader of the Wimbledon Project.

Dunstable Baptist Church agreed to sponsor the new work, and Baptist churches in Angel, Bexleyheath, Chatteris, Halling, Hyde Heath, Linslade, North Watford, Walthamstow, and Wood Green (all planted, replanted, or revitalised with input from Grace Baptist Partnership) formed a network of churches providing finance and prayer support.

Evangelism efforts began in the area, led by Daniel Shwe from North Watford and friends from supporting churches as well as a couple of teams from the United States.

Barry King began leading a Sunday meeting, and not long thereafter Regan King from Angel helped start a midweek meeting. Slowly a core of local people began to come and eventually commit to the church still in formation.

On 15 April 2023, there was a special service to mark the formal constitution of Wimbledon Baptist Church. Those in attendance were encouraged to hear that 13 people – including three baptised within the past year – had agreed a confession of faith and covenant of membership and were forming the church.

Andrew Roycroft (Portadown Baptist Church) preached to the gathering that afternoon as well as the next morning at the first service of the newly formed church. He wrote later on his social media platforms, ‘Be it a marriage or a birth – witnessing the beginning of something significant is an emotional experience. This is equally true of the formal beginning of a church’s life together. What a privilege to be present today, to sense the solemn joy of a people covenanting to live in the gospel together, to share the gospel together, to glorify the Saviour together. I can’t quite find the words, but I’m beyond grateful for this replanting work in Wimbledon.’

The church members planned to recognise elders (including a pastor), deacons, and a ministry trainee at a church meeting in May.

When Barry King wrote to Eric Cousins, CEO of Grace Baptist Trust Corporation, to report on the formal constitution of the church, Eric replied, ‘Lots of good news in your recent email. Praise the Lord. His hand has been upon this project all along.’

By Grace Baptist Partnership

Banner of Truth Youth conference: 300 young adults meet fellow Christians and hear ‘More about Jesus’

In April, close to 300 young people met at Yarnfield Park Conference Centre, Staffordshire, for the Banner of Truth Youth Conference.

The conference provided a wonderful opportunity for young people to engage seriously with the Word of God preached. They could also meet with like-minded Christians from across the UK and the Netherlands and browse books and resources designed to nurture them in their faith.

Bible teaching was brought by Gerard Hemmings (Amyand Park Chapel, Twickenham) and George Curry (Elswick Parish Church, Newcastle).

Gerard spoke on the theme of ‘More about Jesus’. We were redirected to him as the one who was ‘in the beginning with God’, who was ‘with God’ and who ‘was God’. We were reminded that it is those with broken hearts, hungry souls, and humble demeanours who are enabled to receive him as the all-satisfying bread.

George Curry taught us about loving God in the three great spheres of service: the home, the church, and the world. Taking us to the early chapters of Genesis, he showed how the family, which today crumbles from within and is besieged from without, is the creation of God. We must honour the foundation he has put in place for human flourishing.

We were also invited to realise afresh the dignity of Christ’s church and the essential call to give ourselves to its edification.

Finally, we were encouraged to consider our position as those who live for the true God in a world alienated from and often hostile to him.

Teaching such as was given by Gerard Hemmings and George Curry serves to remind us that we live in time for eternity. We dare not allow our love for God to cool or our swords to sleep in our hands. We live in momentous times.

Our voyage into the past through the historical lecture saw Banner editor Sam Cunnington introduce us to Alexander Moody Stuart (1809-98), whose biography the Banner is republishing this summer.

Sometime minister of St Luke’s Free Church, Edinburgh, Moody Stuart was a noted preacher, mission motivator, and church leader. His life is an example of steadfast service to God that did not waste the fleeting opportunities of life but improved them to the glory of God.

We trust that many left encouraged in their walk with the Lord and eager to live more fully for him.

By Joshua Kellard

‘Devotion to Christ’s church’ was the worthy theme of this year’s Banner of Truth ministers’ conference in Yarnfield, Staffordshire

‘Devoted to Christ’s church’ was the worthy theme of the Banner Ministers’ Conference held in April at Yarnfield Park Conference Centre, Staffordshire.

Ministers from the UK and abroad gathered for fellowship and superb Bible teaching on the doctrine of the church.

The opening sermon by Hugh Collier (Great Ellingham Baptist Church) set the tone for the whole gathering. He spoke from Romans 15: ‘May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.’

Terry Johnson (Independent Presbyterian Church, Savannah, Georgia) brought three stirring messages on the church’s identity, appearance, and work.

In two addresses on public worship, Warren Peel (Trinity Reformed Presbyterian Church and Banner Trustee) introduced us to David Clarkson’s sermon ‘Public worship to be preferred over private’.

He made the case for the centrality of the public worship of God among the church militant, even as it is the joyful occupation of the church triumphant.

Philip Eveson, former Principal of London Seminary, spoke on the worshipping character of the people of God, as illustrated throughout the Old Testament and into the New.

Paul Levy (International Presbyterian Church, Ealing) brought us vividly into the house of Simon the leper to witness the almost reckless worship of the woman who anointed Jesus with costly perfume. Her worship should lead us not to cost-benefit analysis, but to a wondering gaze at the Lord whose worth is immeasurable.

In closing, another former Principal of London Seminary, Robert Strivens, reminded us from Colossians 1 that we proclaim Christ himself. He is the great subject of gospel proclamation.

Our hope is that the pastors and teachers who attended the conference will return to their charges with a sense of refreshment, knowing that they serve a God both faithful and true.

By Joshua Kellard

Revd Elisha John Masih inducted at Wattisham Baptist Church, Suffolk

A momentous and most happy day took place in the life of the Baptist church at Wattisham, Suffolk, on 15 April when new pastor Revd Elisha John Masih was formally inducted.

The church had been without a pastor for some twenty years, but had gratefully been sustained by a number of faithful ministers who put themselves out to supply the preaching of God’s Word.

The service was conducted by Revd Stephen Hyde (Redhill). A statement was made by a deacon of the church (Peter Lovell), summarising the church’s call of Revd Masih, particularly his being providentially brought among them, the great blessing and benefit of his ministry, and his pastoral abilities.

Gratitude was expressed for the kindness of the church at Gurney Road, Stratford, where Revd Masih had laboured for thirteen years before coming to us.

Revd Masih made a statement detailing the Lord’s sovereign work through unexpected providences and dealings with his own heart in directing him to the pastorate at Wattisham.

Revd Hyde put questions to the pastor, deacons, and members, soliciting solemn commitment before God from each, after which Revd John Thackway (Salisbury) offered a prayer of thanksgiving.

Dr David Allen (Walsham) preached helpfully from 1 Peter 5:1-4, delineating the qualities and characteristics of a pastor, particularly in feeding the flock. He exhorted church members to be in mutual subjection and humility and to pray much for their minister.

A good tea was much enjoyed afterwards, and it was a delight to spend time together with a good number of Christians and ministers from various churches who rejoiced with us.

By Janet Lovell

Obituary: Timothy J. Keller (1950–2023)

Tim Keller, Christian author and the founder of Redeemer Presbyterian Church in New York City, died on 19 May aged 72.

Keller was the son of William B. Keller and Louise A. Clemente Keller. He was born and grew up in Allentown, Pennsylvania.

He received his BA from Bucknell University, his MDiv from Gordon-Conwell Seminary, and both a Doctor of Ministry and a Doctor of Divinity from Westminster Seminary in Philadelphia, Pennsylvania.

Keller was married to Kathy Louise Kristy of Pittsburgh in January 1975. Together they raised three sons: David Andrew (b. 1978), Michael Stephen (b. 1980), and Jonathan Daniel (b. 1983), each born in Hopewell, Virginia.

He was ordained in the Presbyterian Church in America in 1975, and served as pastor of West Hopewell Presbyterian Church from 1975-84 and then as senior pastor of Redeemer Presbyterian Church in New York City from 1989–2017.

Tim authored numerous books, with some of the best known being The Reason for God, The Prodigal God, and The Meaning of Marriage, which he co-authored with his wife, Kathy.

His teachings on how to engage with contemporary culture were controversial among classic Calvinists, with Keller being a leading name among the ‘New Calvinist’ movement.

In 2005, Keller, together with D. A. Carson, founded The Gospel Coalition. The Coalition recently set up The Keller Center for Cultural Apologetics. In 2018 Keller spoke at a prayer breakfast held in the Westminster Parliament.

In 2020 he announced he was suffering from cancer. He is survived by his wife Kathy, his three sons David, Michael, and Jonathan, his sister Sharon Johnson of Sorrento, Florida, his daughters-in-law Jennifer, Sara, and Ann-Marie, and seven grandchildren.

India: Charities issue call for action to stop the outbreak of violence against Christian minority

Charities have sounded an alarm internationally over rampant anti-Christian violence in India, with Christians killed, attacked, and raped and churches burned down.

Open Doors and Release International have published reports of Christians being targeted openly in the streets while local police and the military look on and do nothing.

According to Release International, soldiers have been sent in to quell the violence ‘with orders to shoot on sight to restore order’ and curfews have been imposed.

Despite these measures, the organisation added, ‘Christians have been attacked in 27 villages, sometimes in plain sight of state police and military, while mobs roamed the streets.’

Open Doors reported that approximately 70 Christians were killed and hundreds of churches razed to the ground during one recent bout of violence in the state of Manipur, north-west India.

Violence erupted at the beginning of May, following reportedly peaceful protests over a tribal land dispute with the local government.

Open Doors said Christians in the region ‘have been especially singled out for persecution’.

One source told the charity, ‘Everything which had a Christian identity or Christian mark was attacked by the majority community in Manipur.’

Another reported, ‘Many churches were burned in front of us, and it has been very difficult to see this unfold before us. We want to be strong. Pray that God helps us.’

Barnabas Aid has also called for prayer. In a newsletter it reported that several thousand Christians have been displaced by the violence.

It quoted one local church leader asking Christians worldwide to ‘please pray for immediate restoration of peace for all and relief for all those who are affected’.

According to Release International, the Evangelical Fellowship of India (EFI) and other parties have filed a petition at the country’s Supreme Court, calling for an agency to be set up to monitor attacks against Christians in the country.

The EFI, along with Archbishop Peter Machado of Bangalore and the National Solidarity Forum, brought the petition with the hope that the widespread attacks against Indian Christians would stop.

In response, the increasingly nationalistic government has denied that any persecution is taking place against Christians in India.

Release International reported, ‘instead, the government claims that any trouble Christians face is from personal disputes rather than communal crimes.’

Meanwhile, US-headquartered Human Rights Watch (HRW) has reported findings of systematic persecution against not only Christians, but also other minority religions in India. In one report, HRW also stated, ‘Violence against women and girls continued at alarming rates, with 31,677 cases of rape registered in 2021, an average of 86 cases daily.’

Pakistan: Barnabas Aid announces five new Christian schools

Five new Christian schools for impoverished children have been built by Barnabas Aid in Punjab, Pakistan.

The five schools were completed earlier this year, adding to the five previous schools which came into operation in 2021.

As well as academic studies, the schools will offer children Bible teaching to help them understand the faith.

Barnabas Aid says the schools have been built to provide an education to children from impoverished Christian families that work in the brick-kiln industry. The majority of these children would not otherwise have had the opportunity to attend school.

The classrooms have been built to be safe and secure, and each school provides toilet facilities with proper water supply and sanitation.

‘These are better facilities than some of the pupils would have at home,’ said a spokesperson from Barnabas Aid.

Barnabas has also funded teachers’ salaries at the ten schools, as well as providing children with bags and stationery.

There are no fees, allowing even the most impoverished Christian parents to send their children to school.

Zeeshan, a pupil at one of the schools in Khanewal District, was previously unable to attend school because his parents could not afford the fees.

He says he used to feel sad when he saw other boys and girls going to their schools. Now he has a school place, as well as books, stationery, and a school bag.

He hopes to help his parents by studying and eventually finding a good, well-paying job. ‘Now I am very happy and thankful,’ he said.

Maria, who attends one of the new schools in the same district, was more fortunate than most of her classmates as she was able to attend school before.

However, because her parents could not afford transport she had to walk for nearly an hour each day to get to school and back on dangerous roads that are not safe for anybody, especially not Christian girls.

‘Now God has arranged a proper school building near to my house,’ says Maria. ‘Now I do not have to walk too much. I am getting quality education near to my house.’

Uganda: Humanitarian disaster is about to unfold, MAF warns

Support for 1.5 million refugees in Uganda is expected to run out in the next few weeks, the country director of Mission Aviation Fellowship in Uganda has warned.

Ruth Jack, who heads up the humanitarian air service in Uganda, has revealed that the critical funding pipeline for the UNHCR and World Food Programme (WFP) to assist refugees in Uganda is set to come to end by September 2023.

She said much of the usual funding has been diverted to Ukraine and the humanitarian crisis in Syria and Turkey after the earthquake.

But she warned the lack of official support was a ‘disaster unfolding’. She said, ‘We are already seeing stunted growth in children, and in some refugee settlements, families are living on US$3.40 a month per person.

‘Perhaps the world will notice when children are facing starvation across Uganda’s refugee communities.’

According to MAF, more than 35,000 refugees have arrived in Uganda since the start of 2023, mainly due to violence in neighbouring Democratic Republic of Congo and South Sudan.

Jack described the planned cuts as potentially ‘catastrophic’ for those who have fled their homes. She stated that Uganda hosts more refugees than any country in Africa, yet has received the lowest amount of assistance via the WFP of any country in the region.

Jack added that funding has been ‘diverted to assist with humanitarian needs in other countries’ especially Ukraine, Syria, and Turkey.

France/Canada: Services celebrate revised French translation of the New Testament

Thanksgiving services in France and Quebec, Canada, have marked the launch of the revised New Testament published by the Trinitarian Bible Society.

Back in 1535, Pierre Robert Olivétan translated the Scriptures into French from the original Hebrew Masoretic and Greek Received texts.

In the 19th century, a team in Switzerland, led by Louis Gaussen, continued the work of the Bible de Genève.

The Trinitarian Bible Society has chosen this version – known as the Lausanne – to prepare another revision of the Scriptures in French. Extensive changes have been made to bring French tenses and vocabulary into greater conformity with modern usage.

Australia: Paganism and witchcraft are increasing

Paganism and witchcraft are on the rise in Australia, according to the latest census results.

According to the data, 33,148 people wrote on their census forms that they were affiliated to, or a member of, a nature religion, also known as paganism.

Beliefs include Wiccan (witchcraft), Druidism, and Animism. As reported in The Conversation, this marked a significant rise over the past 30 years.

The census 30 years ago saw just 4,353 Australians cite Paganism as their religious belief. The Conversation revealed that Australian laws against practicing witchcraft have only been recently repealed in some states and territories.

For example, in the Northern Territory, the ban on practicing witchcraft was lifted in 2013, just 10 years ago.

Similar laws were repealed in 2005 in Victoria, 2000 in Queensland, and 1991 in South Australia. New South Wales was the first state to repeal them, back in 1969.

Despite the laws in force until recently, there’s never been a recorded conviction for witchcraft in the country.

Republic of Ireland: Government says it will move ahead with a conversion therapy ban as a ‘priority’

Ireland’s minister for children, equality, disability, integration, and youth, Roderic O’Gorman, has pledged that the government’s proposed ‘conversion therapy’ ban is a ‘priority’ this year.

Responding to a question from Social Democrats TD Jennifer Whitmore about the status of the proposals, he confirmed it was important to bring the ban in ‘shortly’.

O’Gorman, who is engaged to his fiancé Ray, stated that it would be informed by ‘international best practice’.

He pointed to research, such as the Taoiseach-commissioned report by Trinity College Dublin, on whether such practices take place in Ireland.

However, the research carried out by Trinity’s School of Nursing and Midwifery said it had found indications that conversion therapy practices do occur, but could not point to anything concrete.

Indeed, the research itself stated, ‘Researchers noted some anecdotal evidence that the practice exists in Ireland.

‘There was no robust evidence that provides a clear understanding of the prevalence or nature of conversion therapy practices.’

Following the publication of the 111-page report, called ‘An Exploration of Conversion Therapy Practices in Ireland’, the Irish government said it provided ‘an insight into how conversion therapy practices operate in Ireland’ and would inform legislation.

However, critics have warned that without concrete evidence, the Taoiseach should be wary of imposing outright, sweeping bans, which would risk criminalising the ‘ordinary work of churches’.

The Christian Institute’s Ciarán Kelly commented, ‘People should of course be protected from physical and verbal abuse, but these practices are already illegal.

‘The Irish Government would do well to apply the law as it stands and if genuine loopholes exist close them.’

But he urged the Irish government to ‘steer clear of the sort of totalitarian ban seen in the Australian state of Victoria’, which he said ‘criminalises parents and the ordinary work of churches’.

According to The Christian Institute, Victoria’s ban, which came into force in 2022, criminalises prayer if it is deemed not to support a person’s sexual orientation or gender identity. The penalty can be up to 10 years in prison and a maximum fine of more than £100,000.

Kelly pointed to recent developments in the UK, where equalities minister Kemi Badenoch has offered reassurances that the UK government’s ban on so-called conversion therapy would not criminalise parents for questioning their child’s gender confusion.

REVIEWS

Passing the Baton: How to equip the next generation of pastors and teachers

Jeremy Walker

Evangelical Press

127 pages; £9.99

BUY

Our needy land needs healthy churches. Healthy churches need equipped leaders, men of character and conviction, both competent and caring. Where will such men come from? Jesus gives them. But, as Jeremy Walker convincingly argues, the local church needs to play its vital part.

Taking 1 Timothy 2:2 as a springboard, Jeremy shows us what it looks like for a church and its elders to invest in training the next generation of leaders: why it matters, what it costs in terms of personal commitment and sacrifice, and why it can’t simply be left to Bible colleges and seminaries (though they may still have a role to play for some men).

This is an excellent book: easy to read, precise, warm, wise, touched with wry humour, and supremely realistic. We are shown pitfalls to avoid, goals to pursue, and places to start. Page after page describes the attitudes we need to adopt, the excuses we need to stop making, the different ‘characters’ we meet (trainers, trainees, churches) and the great possibility that ordinary leaders in ordinary churches can be involved (together!) in this extraordinary work.

If you’re already invested in training, buy this book and be encouraged to persevere and helped to improve.

If you’re happy to cheer (or criticise) from the side-lines, buy this book, and see why and how you can get involved.

‘A personal, close, active, warm, natural relationship between men of God in the context of a local church is at the root of passing the baton.’ Indeed. May this book stimulate many more of us to emulate this wise investment strategy.

Phil Heaps

Highbury

Let Us Worship God

Derek Thomas

Ligonier

135 pages; £9.99

BUY

This fairly short book is ideal for a quiet evening after a busy day at work. It is extremely readable, and I found it hard to put down after each chapter! Let Us Worship God has been written so believers can really understand why we worship God in the way we do and know the reasons for doing so, rather than just doing it out of habit.

From talking about keeping Sunday special to the importance of God’s Word read and preached in our worship services; from the music and hymns we should sing to how we administer the ordinances in a God-honouring way – Thomas covers everything you could think of in a book on worship.

There is so much in this book that is discussed in a balanced way and Thomas is very gracious in the way he approaches sensitive topics. While there may be some differences on the approach to baptism and the Lord’s Supper, Thomas deals with these in a loving way and respects the different views.

Thomas reminds and challenges us that Christians are meant to assemble together and worship together. The point of the church is its visibility as the worship of God continues. This is helpful in light of the recent pandemic.

Any Christian, whether young or old, however experienced in the faith, will benefit from reading these appealing, short chapters. There is much you can learn and glean to reinvigorate your worship of God or clarify your uncertainties.

Jonathan Jeffreys

Droitwich, Worcestershire

Radically Whole

David Gibson

IVP

176 pages; £9.99

BUY

Radically Whole is an exposition of James intended to show James calling Christians to be whole people in Christ. Whole Christians are people whose lives are in undivided commitment to Jesus Christ. Gibson sees Christian wholeness as the true response to the oneness of God (Deuteronomy 6:4-5).

Even though James seems like notes stitched together, Gibson is clear that once we see Deuteronomy 6:4-5 as the principle binding the epistle together, the structure of the epistle makes sense.

Gibson’s treatment of each part of the epistle is simple and illuminating. His introductory chapter lays out the circumstances of the epistle, which are those of a church on its way to irreparable division. Helpfully, Gibson sustains the metaphor of a doctor to make clear the personal application of the epistle.

His treatment of key issues in the epistle illustrates how he handles other parts of the epistle. Gibson shows that Paul and James do not disagree in James 2:14-26. Paul deals with coming to faith in Christ and James tells us what the justified life is like. Both are agreed that faith alone is the door to Christian life.

Dealing with the puzzling verses of James 5:12-18, Gibson shows that the illness is not the disease that one might get through contagions or faulty hygiene. Rather it is the consequence of living disobediently and divisively, an act of God’s strong discipline on an individual.

I appreciate Gibson’s succinct and clear exposition. It would be a useful addition to the library of a pastor or teacher wanting to get a handle on James. And indeed, to anyone who wants a helpful introduction to James.

Patrick Buckley

Truro

Seasons of Sorrow: the pain of loss and the comfort of God

Tim Challies

Zondervan Reflective

195 pages; £15.99

BUY

Receiving the devastating news that his 20-year-old only son, Nick, had died, Challies began to process his loss through writing. This book records his reflections from his first year of grief.

One cannot but be deeply moved as Challies shares his personal pain and sorrow. Challies explains how his initial feelings of disbelief, dullness, darkness, and an inability to know what to think gradually give way to deep heartbreak. He then learned to live with the dull ache of grief and need for endurance and fortitude.

Challies doesn’t dodge the difficult areas as he blames himself, is afraid of God, and feels that God is distant and cold. At times he is deeply anxious that God will take another family member: ‘I could crush my spirit. I could commit a slow suicide.’ It is helpful to know that such feelings are normal when grieving.

The great encouragement is hearing how the Lord sustained Challies. He leans heavily on God’s sovereignty: ‘his arm is strong, his mind is vast, his heart is kind, his love is true and his purpose is good.’ His hope is in the future – ‘I will not mourn as one who has no hope… I have said farewell for a while, …Nick has (been) …merely sent ahead.’

Comfort and strength come, too, from the Scriptures and from God’s provision – e.g. ‘coincidental’ meetings with strangers who bring comfort.

A highly recommended book for all believers to understand the process of grieving, especially the loss of a child, and to support others. Challies.com adds a group study guide, a letter to bereaved parents, and an article sharing helpful things to say to grieving parents.

Jan Rhys

South Wales

The Secular Creed

Rebecca McLaughlin

The Gospel Coalition

125 pages; £8.99

BUY

Although McLaughlin doesn’t use the term, her book is about wokeness. Christians, she claims, react either by attacking or embracing the beliefs behind this modern ‘creed’. She presents a ‘third approach’: to ‘disentangle ideas Christians can and must affirm from ideas Christians cannot and must not embrace’.

This laudable aim is not achieved. Instead of defining concepts like justice and racism biblically and asking how secular ideology measures up, McLaughlin’s method lacks biblical clarity. Here are two examples.

In Chapter 1 McLaughlin never grounds her argument against racism on the biblical idea of individuals displaying sinful partiality. She assumes the ‘chronic sin of white Christian racism’ without defining it – apparently the critical theory concept of ‘oppression’ or ‘marginalization’ of groups. Thus today’s white Christians are guilty because of the actions of past Christians. Many black people, however, inside and outside the church, repudiate this definition of racism.

Chapters 2 and 3 discuss ‘same-sex romance.’ McLaughlin rejects same-sex ‘marriage’ but then, several times, adds ‘for believers’. Surely Scripture rejects it for all? She claims that opposing ‘gay rights’ is different from racial prejudice because ‘we don’t choose our attractions’. By this McLaughlin means that sexual desire for someone of the same sex (which she personally admits to) is not in itself sinful, as sin inheres only in personal actions. Centuries of Reformed theological reflection on indwelling sin has firmly rejected this view; it is an aspect of the Pelagian heresy.

Chapters 4 and 5 are less problematic but also lack clarity. McLaughlin makes ambiguous statements about evolution, Adam and Eve, and biblical hermeneutics. Some content is reasonable, but as a ‘third way’ the book concedes far too much to critical theory. Better books are available, like Pride by Matthew Roberts.

Colin Reeves

Mickleton, Gloucestershire

Pride: Identity and the Worship of Self

Matthew P. W. Roberts

Christian Focus

184 pages; £14.99 hardback

BUY

In this timely book, Matthew Roberts sets some of the most powerful and pervasive ideas about sexuality and gender in a biblical framework. His key insight is that while these issues are new, they are an outworking of the age-old sin problem of the idolatry of the self rather than worship of God.

The first part of the book identifies common theological errors in the mainstream evangelical response. Roberts directly but fairly addresses problems he sees in popular teaching on temptation, sinful desire, and fundamental identity. Roberts’s basic point is that evangelicals often forget that Christ rescues us not only from the penalty but also the power of sin.

In the second part of the book, Roberts applies his insights to a wide range of issues including same-sex attraction, reminding us that unholy desire is not neutral in God’s sight. Roberts shows how some evangelicals have adopted a position similar to a Roman Catholic theology of concupiscence. He interacts clearly and charitably with Sam Alberry, Ed Shaw, and John Stevens.

This book is outstanding in the positive response that it offers. Roberts highlights the hopeful message we have in Scripture in these areas. We need to recover and learn from the positive content and tone of this work. The Christian’s new identity as a new creation in Christ and the Spirit’s work in our lives means there is real hope in all our sin struggles. The believer’s life will be characterised by striving for holiness. The possibility of real change and growth in godliness is a blessing and a privilege.

This relatively brief book is packed full of helpful teaching and insight. It should be read widely, carefully, and prayerfully by all Christians.

Matthew Seymour

Warwick

Table of Contents

FEATURES

Challenging wokeness

Is the internet secretly shutting out evangelicals?

Is Queen Anne still dead? Opposing Dissenters now and then

Can Christians still be school teachers?

Puzzling passages: Jephthah’s vow

Drought or drizzle: What has the Holy Spirit been doing since the 1980s?

Why we worship on Sunday

Advertorial: Preparing students for the contemptuous world of university life

COMMENT: There’s nothing new under the sun, except maybe this

GUEST COLUMN: Theology meets life — a young pastor battles cancer

CRUNCH POINTS: Encouraging your pastor

A WALK WITH MR O: 3-G conversation

A SHRINK THINKS... What is wrong with magic?

NEWS

News in brief

Kemi Badenoch says the conversion practices ban won’t outlaw discussions on sexuality and gender

Northern Ireland teachers may boycott Westminster’s imposed sex education

Down’s activist takes her abortion discrimination legal case to the European Court of Human Rights

Muslim man pleads guilty to attempted terror attack targeting a Christian evangelist at Speaker’s Corner

Primary school refuses to drop extreme sex education materials

School teacher who was told to speak freely has been sacked for voicing his biblical views on traditional marriage

Kate Forbes says the general public are increasingly ‘fed up’ with cancel culture

Matthew Brabbs inducted in Pound Lane Church, Cambridgeshire

Connecting with Christ – EMW Ladies Conference held in Swansea

Obituary: Professor Donald Macleod (1940–2023)

Special service is held to mark the formal constitution of Wimbledon Baptist Church following a replanting effort

Banner of Truth Youth conference: 300 young adults meet fellow Christians and hear ‘More about Jesus’

‘Devotion to Christ’s church’ was the worthy theme of this year’s Banner of Truth ministers’ conference in Yarnfield, Staffordshire

Revd Elisha John Masih inducted at Wattisham Baptist Church, Suffolk

Obituary: Timothy J. Keller (1950–2023)

India: Charities issue call for action to stop the outbreak of violence against Christian minority

Pakistan: Barnabas Aid announces five new Christian schools

Uganda: Humanitarian disaster is about to unfold, MAF warns

France/Canada: Services celebrate revised French translation of the New Testament

Australia: Paganism and witchcraft are increasing

Republic of Ireland: Government says it will move ahead with a conversion therapy ban as a ‘priority’

REVIEWS

Passing the Baton: How to equip the next generation of pastors and teachers

Let Us Worship God

Radically Whole

Seasons of Sorrow: the pain of loss and the comfort of God

The Secular Creed

Pride: Identity and the Worship of Self