Vol. 58 No. 2 | February 2024

£2.00

By Mike Judge, Editor

Is Social Justice biblical justice?

Matthew Seymour Page 23

Source: Adobe Stock

Proposals in Scotland to ban ‘conversion therapy’ could mean that parents who fail to support their own child’s gender transition face up to seven years in prison.

The same proposals may also catch any church leader in Scotland who preaches, prays, or pastors in a way which doesn’t support a person’s homosexuality.

The plans have been widely criticised in the secular press with headlines like, ‘Scotland is abandoning children to trans extremists’, and ‘The SNP’s conversion therapy plan is deeply sinister’.

A public consultation on the plans is currently underway and due to end on 2 April, but one Christian group says it will take the government to court unless there are sufficient changes to protect families and churches.

The Christian Institute – which successfully defeated the Scottish government in court over the named person scheme – says it is gearing up for another legal battle.

Spokesman Simon Calvert said, ‘If the Scottish Parliament passes a law that tramples on basic freedom of speech and religion we are ready to go to court.’

The plans have also been criticised by the Evangelical Alliance, the Free Church of Scotland, and the Roman

Parents and pastors

face seven years in

prison if they don’t

back gender change

Scottish Equalities Minister Emma Roddick

Catholic Church. Even some gay rights groups say the Scottish government’s proposals go too far.

The Lesbian, Gay and Bisexual Alliance said they were concerned that the plans could outlaw any response to a child questioning their gender ‘other than affirmation of their self-diagnosis’.

‘The affirmation-at-all-costs approach hurts confused young people,’ said Rhona Hotchkiss, a Scottish trustee of the LGB Alliance.

Revd Stephen Allison, Public Engagement Coordinator at the Free Church of Scotland, commented, ‘Sweeping new provisions have been drafted that could criminalise conversations and other interactions that are lawful and legitimate in a free society.

‘They raise the alarming prospect of church leaders, parents, counsellors, and others being criminalised simply for expressing the clear teaching of the Bible.’

Peter Kearney, from the Scottish Catholic Media Office, said there was a ‘worrying lack of clarity about what is meant by the term conversion practices’.

He said, ‘We would urge the Scottish government, not to criminalise mainstream religious pastoral care’ or ‘parental guidance’.

Comment, p.6

Street preacher

wins £15,000

for wrongful

police arrest

Police Scotland have settled out of court with a Christian street preacher who was wrongfully arrested in Glasgow.

A video recording of the arrest has been viewed thousands of times on YouTube, showing police officers taking Angus Cameron, 52, into custody.

Based on one unsubstantiated complaint, the police handcuffed him, searched him in front of by-standers, and led him away.

They later released him without any charge, but they refused to admit any wrongdoing.

Although he was not charged, he was told his name would be recorded on a ‘hate incident’ register.

They have since removed his name from the record and paid £14,900 in compensation and legal costs in settlement of a legal action brought by Cameron.

He was supported in his legal action by The Christian Institute’s legal defence fund.

Spokesman Simon Calvert said, ‘The arrest was wholly unnecessary and was carried out in a heavy-handed and inappropriate manner. It appeared to Angus that the officer disapproved of his religious beliefs.’

In December, Police Scotland announced it was rethinking its approach to recording ‘non-crime hate incidents’. Police in England and Wales have already revised their guidance.

2 | Evangelical Times, February 2024

National News

NEWS IN BRIEF

PO boss

bishop?

The former boss of the Post Office, Paula Vennells, who is at the heart of the Horizon scandal, was shortlisted to be Bishop of London in 2017, according to reports. Reverend Paula Vennells is an ordained Anglican priest but stepped back from any major role in 2021. She has said she will hand back her CBE honour.

NI compulsory

abortion classes

More than seven in ten respondents to a consultation oppose plans for compulsory abortion lessons in Northern Ireland schools, it has emerged. Asked about abortion lessons in revised Relationships and Sexuality Education (RSE), 73.17 per cent of respondents opposed the idea. Yet, despite the overwhelming opposition, the new lessons are set to go ahead.

HFEA demands

embryo access

Activist researchers are calling for much easier access to human embryos in order to pursue controversial experiments. The Human Fertilisation and Embryology Authority (HFEA) is proposing a change in the law that would only require ‘broader generic consent’ from IVF patients for their embryos to be experimented on by scientists.

Methodist

madness

The Methodist Church in Britain has claimed that ministers should avoid using the terms ‘husband’ and ‘wife’ because it may be offensive. The denomination made the statement in its ‘Inclusive Language Guide’, which advises congregations how to ‘repent of any hurtful language’ when addressing groups which have been ‘marginalised and/or demonised by common culture’.

Andy Nix (Credit: Christian Legal Centre)

A teacher found guilty of ‘unacceptable professional conduct’ for sharing Christian beliefs in a Church of England school has spoken of her fears for future employment.

Gladwys Leger, 43, had been a specialist modern foreign languages teacher for 12 years before she was sacked by Bishop Justus CofE School in Bromley, Kent, in May 2022.

This led to a series of hearings, the most recent being one in front of the Teaching Regulation Agency (TRA), which upheld the dismissal but did not ban her from teaching in the UK.

Responding to the decision, Leger said, ‘While they have not banned me, they have placed a significant mark against my name which future prospective employers will see.

‘It is like I have had a hate crime recorded against my name, which will be kept on the system to highlight that I have Christian beliefs on these issues.’

The problems started when, in addition to teaching languages, the school had asked her to take RE lessons. These lessons contained some extreme teaching materials on gender identity.

During a discussion on LGBT issues in February 2022 in RE, she said did not believe in transgender ideology, and that Christians need to ‘live your life for God’.

But despite her exemplary five years of employment at the

school, just a single complaint from an 11-year-old pupil via her mother was enough to lead to Leger’s sacking for gross misconduct.

The Aquinas Church of England Education Trust then reported Leger to the TRA. The trust claimed she had brought the profession into disrepute, that her views were incompatible with the school’s ethos, and she should be banned from teaching.

At a hearing, the TRA stopped short of banning her. In a decision sent to Leger and her lawyers at the Christian Legal Centre, the TRA ruled it could ‘not be proved’ Leger had brought the profession into disrepute or that her conduct was ‘contrary to Fundamental British values’.

The Panel said Leger ‘presented as genuine and sincere in her personally held views’, was ‘tolerant of people from all backgrounds’, and ‘found Leger had no intention of causing distress or harm to pupils’.

However, it upheld claims her beliefs and the expression of them in a CofE school were not aligned with school policy, and the decision to sack her was upheld.

Leger added, ‘The impact of what has happened has taken a great toll on me. The thought of me losing my career for expressing my Christian beliefs in response to questions from students has been heart-breaking.’

Christian teacher speaks of a ‘mark against

her name’ and fears for future employment

Gladwys Leger (Credit: Christian Legal Centre)

Teaching assistant wins £7,000 settlement

after losing his job for his street preaching

A Christian teaching assistant has won a £7,000 legal settlement from a school in Leeds after he was sacked for street preaching in his spare time.

Supported by the Christian Legal Centre, Mr Andy Nix, 65, took legal action against Temple Moor High School in Leeds after he was sacked without notice for taking part in open-air evangelism in Leeds City Centre.

Mr Nix claimed that the headmaster of the school and the teaching agency Prospero Teaching had discriminated against him for expressing his Christian beliefs.

His legal team says he was sacked after only a handful of ‘hearsay’ complaints were made by students to the headmaster, Matthew West.

The students claimed they felt ‘unsafe’ because Mr Nix was a street preacher, and his lawyers said this was enough to see him sacked on the spot.

In 2021 Mr Nix was detained by the police following a street preaching incident, but he was later released without any charge.

Without prior notice, Mr Nix was called to the headteacher’s office and quizzed about the incident at length by the headteacher and another member of staff.

Mr Nix said he was made to feel like a criminal during the questioning. He was summarily dismissed and told to leave the school premises immediately.

Following his dismissal, he lodged a claim against the school in the Employment Tribunal. Instead of facing trial, the school decided to settle the case and pay Mr Nix £7,000 in compensation.

Despite the case being settled, Mr Nix believes the sacking has prevented him from being able to get a permanent teaching job.

He said, ‘I was shocked and amazed that the headteacher could do what he did. He made me feel like a criminal; his aim

was to bully and humiliate me into renouncing my Christian activity. I believe if I had renounced it, I could have kept my job.

‘The school trampled over my freedom of expression and belief. I am pleased that they agreed to settle the case, which I believe was a recognition of wrongdoing.

‘It is, however, a worrying sign if Christians are not

allowed to debate, preach and express their faith in public without fear of losing their livelihoods.’

He added, ‘I unashamedly love Jesus and my Christian faith is very important to me. I want others to know and understand this Good News and hope for their lives. I should not be treated like a criminal for doing this.’

Evangelical Times, February 2024 | 3

National News

Christians are urged to respond as the COVID-19 Inquiry shifts its focus to Scotland, Wales, and Northern Ireland

Baroness Hallett (Credit: UK Parliament)

Christian churches have been encouraged to engage with the COVID-19 public inquiry, sharing their experiences of how the pandemic and the lockdowns affected them.

The inquiry, which was set up by the government, is led by Baroness Hallett, and hearings began last year looking at core decision-making and political governance in the UK as a whole.

Last month the inquiry began to focus more specifically on how things were handled in Scotland, Wales, and Northern Ireland.

Christian Concern urged churches to participate, saying, ‘This is your chance to tell your story to the inquiry. You can also suggest what lessons you believe that the government should learn from what happened during the pandemic.’

It added, ‘It is worth remembering that while bicycle shops and off-licences were allowed to remain open as “essential services”, churches were forced to close.

‘A church could run a foodbank, but if there was a prayer meeting or prayer for someone that would have been breaking the law.

‘Worship services were banned while support groups for “people facing issues relating to their sexuality or

gender” remained open. The rules were draconian and totalitarian.’

The Scottish government continued church closures longer than elsewhere, and the matter finally reached court, where Lord Braid ruled that the Scottish Ministers’ decision to criminalise church worship was a breach of both the constitution and human rights.

In December last year, Affinity hosted an online symposium exploring lessons learnt from the pandemic. Over 60 evangelical Christians from across the UK got involved.

Graham Nicholls, Director of Affinity and chair of the event, said, ‘This symposium on the pandemic helped us consider together many issues which the evangelical church as a whole needs to reflect on, including the theology of church and state and our mission to bring hope in crisis.

‘The discussion included a wide range of views but the forum was genuinely a space for differences to be voiced and heard. I am grateful for the generous way the conversation was conducted so we could tease out some important principles.’

A full video recording of the symposium is available free of charge on the Affinity YouTube channel.

A man who planned to kill a Christian evangelist at Speaker’s Corner in Hyde Park, London, has been jailed for a minimum of 24 years.

Edward Little, aged 22, is a Muslim convert who conducted research into firearms, the location of the planned attack, and his intended target – Hatun Tash, who converted to Christ from Islam.

She speaks on behalf of Defend Christ Critique Islam Ministries and often debates with Muslims. Separately, on a previous occasion in 2021, she was stabbed while evangelising at Speaker’s Corner.

The Crown Prosecution Service (CPS) says Little had made arrangements to purchase a firearm before being arrested by police on the way from his home in Brighton to London to buy the weapon.

Following his arrest on 23 September 2022, examination of Little’s digital devices revealed that between 27 July and 7 August 2022 he downloaded extremist Islamic material.

And the day before his arrest he had viewed YouTube videos primarily concerned with firearms and jihad.

Nick Price, head of the CPS Special Crime and Counter Terrorism Division, said, ‘There can be little doubt as to what Edward Little’s intentions were on that day.

Muslim man jailed for attempted murder of Christian evangelist at Speaker’s Corner in Hyde Park

Edward Little (Credit: Counter Terrorism Policing South East)

‘He had conducted research on the location and his target and made arrangements to buy a gun. It was clear he intended to commit murder.

‘Had it not been for his arrest, he would have been able to secure that firearm and carry out the attack, which would have likely caused multiple deaths.’

Three members of an organised crime group were jailed in November for their part in conspiring to sell a firearm to Little.

Over 350 children aged six and younger have been referred to the controversial Tavistock gender clinic, it has been shockingly revealed.

Between 2010 and 2022, 12 three-year-olds, 61 four-year-olds, 140 five-year-olds, and 169 six-year-olds were referred to the Gender Identity Development Service operated by the Tavistock and Portman NHS Foundation Trust.

Campaigners say they never should have been put forward by doctors or parents for psychological assessment at such a young age.

The Tavistock and Portman NHS Foundation Trust says no three-year-olds would have received ‘treatment’, with staff normally holding a ‘one-off discussion’ with parents or carers to provide support and advice.

But former health minister Jackie Doyle-Price hit out at the clinic, saying, ‘They should never have been seeing three-year-olds.

‘There needs to be a clear message that goes out to let kids be kids. Let them play and use their imaginations. We shouldn’t be medicalising something which is just growing up.’

She said part of the problem with the clinic was that some children were referred there by activist groups rather than only doctors.

Jackie Doyle-Price

(Credit: UK Parliament)

Children as young as three have been referred to the controversial

Tavistock NHS transgender clinic

The controversial Tavistock centre is being closed down after it was branded ‘not fit for purpose’, but it is being replaced by two regional hubs which will operate under interim guidance. It is believed the guidelines will recommend a minimum age limit of seven.

Stephanie Davies-Arai of campaign group Transgender Trend said the new minimum age of seven may seem like an improvement, but she warned, ‘The problem is that by that age, the parent may have “socially transitioned” their child for years so the child arrives at the clinic fully convinced they are really the opposite sex.’

4 | Evangelical Times, February 2024

Evangelical Times, February 2024 | 5

By Adrian Sargent

The year 2023 marked the centenary of the publication of J. Gresham Machen’s classic, Christianity and Liberalism. To mark the anniversary, the Christian Heritage Centre at Rowley Regis arranged a lecture last October.

Roland Burrows explained why the book has an abiding relevance, namely because theological liberalism (an aberration of true Christianity) has never really gone away. Its effects can be seen in dying and dead churches.

Roland outlined how liberalism rose, initially fooling even evangelicals as to its true nature. Its spread was rapid, and before long the mainline denominations (and their training colleges) were in its grip. Older evangelical beliefs were questioned, ridiculed, and even hated.

Machen, an American Presbyterian, saw all of this in his own denomination, and eventually came to raise a mighty voice against it when it came to Princeton University (at which he was a lecturer).

Roland related how Machen had written several books on doctrine before he wrote Christianity and Liberalism. Some key messages from it include the assertions that liberalism is at root anti-intellectual; that it exalts feeling and sentiment; it tends to regard anything ‘old’ as being irrelevant to modern man; it downplays the work of Christ; it is hostile to doctrine; it loses sight of

By Caroline Kent

What a delight and encouragement it was to attend the AGM of the Free Grace Evangelistic Association (FGEA) and the Open Meeting that followed on 14 October. The event took place at Market Lavington in Wiltshire.

The evident hunger for the Word of God in the African and Asian nations where FGEA operates is very encouraging. How thankful we are to the Lord our God for the wonderful works he has enabled over the last year.

Those attending gave thanks for the safe arrival and distribution of French New Testaments (recently produced by the Trinitarian Bible Society) to West Africa – a new initiative for FGEA.

Thousands of other New Testaments, full Bibles, children’s literature, TBS calendars, and TBS booklets were shipped

Church News

the transcendence of God; it loses any realistic conception of sin; and it tends to promote a low view of Scripture.

Parallels with modern times were drawn out during the lecture, and Roland stressed the need to hold fast to God’s inerrant and infallible Word and to the Christ revealed therein.

Lecture marks 100 years since J. Gresham Machen’s classic, ‘Christianity and Liberalism’

AGM held for the Free Grace

Evangelistic Association in

Market Lavington, Wiltshire

By Dominic Stockford

Despite the best efforts of the striking railwaymen to make things difficult, the Teddington Conference on Protestant History took place for the second year running last October. Numbers were lower than those for which we hoped, but some visitors travelled the length of the country to attend.

In the first talk, Revd Dominic Stockford led us through the life and times of Sir John Oldcastle, leaving us in no doubt as to the faith that drove him and its biblical foundation.

Revd Dr Ian Densham then opened up for us John Calvin’s teachings on the matter of worship. He made clear Calvin’s essentially liturgical structure, but also the reformer’s view of the necessity of the Word faithfully preached.

On the evening of the first day, Revd Geoff Thomas spoke about the

life and times of Gresham Machen. It was valuable to hear of his struggles for the truth at Princeton and uplifting to be reminded that the battle for true

Roland Burrows

to central and southern African nations and several different Asian nations in the last year.

Believers in areas where FGEA operates live under persecution and great hardship. Getting Bibles would be well beyond their means.

The 2023 conferences organised by FGEA overseas partners have enabled many pastors, Bible teachers, and congregations to have reliable, full Bible versions, either in English or in their own language, e.g., Shona, Telugu, Chichewa, Swahili, Urdu.

Audio Bibles for some extremely poor, illiterate communities have also been gratefully received, enabling whole families to benefit from hearing the Word of God regularly. The support of the TBS and FGEA members and friends in the UK and Canada has been invaluable.

Free Grace Evangelistic Association AGM

Protestantism that we are engaged in today is not new.

Revd Edward Malcolm also spoke, enlightening us about the Anglo-Saxon

‘From prodigal to preacher’ – Brownlow North surveyed at

the second Teddington Conference on Protestant History

church. Though it went through many changes, and was independent of Rome, it was clear that it was also not theologically ‘Protestant’. That said, this nation’s persistent ecclesiological independence was highlighted.

Ian stepped up again to speak on Philip Doddridge and his teaching about preaching. It was helpful to hear the way in which he focused on preaching the Word as plainly written, and on the power of God’s Word in changing men’s hearts.

Our last talk was from Geoff once more, who spoke about the life of Brownlow North, who went from ‘prodigal to preacher’. Despite his pretence at faith for many years, his eventual conversion inspired him to use his life for the gospel.

All present were greatly blessed by the conference. Talks are available on the ‘Christ Church Teddington’ YouTube channel.

Teddington Conference (L-R: Ian Densham, Geoff Thomas, Edward Malcolm, Dominic Stockford)

6 | Evangelical Times, February 2024

By Tony Brown

A report in The Independent last year said that there are over 2,000 cults operating freely here in the UK. The article went on to say, ‘Thousands of British adults and children are being deceived into joining UK cult groups, new research has found, with experts calling the phenomenon a “hidden epidemic” that the government has failed to address.’

I would add that it is a phenomenon that the Christian church has also failed to adequately address. Though cults can take other forms, the majority are religious in nature, many of which claim to be Christian.

These groups fool not only the public, but also many sincere seekers for Christ. For example, the Jehovah’s Witnesses, the Mormons, and the Christadelphians are making concerted efforts to win converts from the burgeoning asylum seeker community. They are succeeding.

During the annual Reachout Trust Convention, which took place at The Hayes Conference

Church News

Countering the hidden epidemic (Reachout Trust Convention)

Seminary

open day

Salisbury Reformed Seminary held an open day last October. The occasion served to provide men who are considering training at the seminary with a flavour of the teaching. Over twenty attended, hearing talks from the seminary’s lecturers. Subjects included heaven, the pastor’s devotional life, passionate preaching, contending for the faith, and the call to ministry.

MLJ Memorial

Lecture given

Last October, Dr James Eglinton gave the Martyn Lloyd Jones Memorial Lecture at London Seminary. He spoke on the ideas of Dutch theologian Herman Bavinck, particularly concerning persuasion in preaching. Dr Eglinton highlighted Bavinck’s emphasis on the vital dynamic between the preacher and his preaching, as well as the preacher and his hearers.

Edinburgh

conference

Last October, Edinburgh Theological Seminary held its annual conference on the theme, ‘The Church among the ruins’. Around 200 attended, hearing from speakers including Sinclair Ferguson, James Eglinton, and Iver Martin. Talks explored aspects of the church, particularly amid difficult times, including ‘Church as Supplicant’; ‘Church Militant, Church Triumphant’; and ‘Church as Pilgrims’.

FCS(C) family

event is held

Almost 100 people attended the second Southern Presbytery Family Conference last November in Partick. Talks were given by Pooyan Mehrshahi (Cheltenham). He spoke on the theme of godly families, referring to various psalms as well as 1 Samuel 1. The conference also included a Psalmody class, led by Revd James Gracie.

NEWS IN BRIEF

Countering the hidden epidemic – Swanwick

convention tackles cults still active in the UK

Centre in Swanwick, Derbyshire, on the weekend of 6 October, we heard from some who had escaped the clutches of the cults and now found true freedom in Christ.

Delegates travelled from different parts of the UK to the three-day event and were treated to a busy yet blessed weekend. Our theme was ‘Understanding and answering cults’.

Our topics included: The psychology of cults; Why do people join cults?; What the

resurrection of Jesus means for Jehovah’s Witnesses; Techniques cults use and how to answer them; and The impossible gospel of Mormonism.

We also heard from a couple of men who shared their experiences of being part of the Exclusive Brethren, now rebranded as the Plymouth Brethren Christian Church. We also had a discussion panel where speakers fielded questions from the attendees.

Throughout the weekend we also spent time together in sung worship, and on Sunday morning as we gathered for worship we listened to a sermon on the topic of ‘Who am I?’, challenging us all to realise that we are no longer ‘in Adam’ as we are now ‘in Christ’.

A blessed time was had by all, and we look forward to gathering again in 2024. If you would like more information about the work of Reachout Trust, then please visit www.reachouttrust.org.uk.

By Elisabeth Shrimpton

The seventh Scottish Reformed Baptist Conference took place in October last year at the Atholl Centre, Pitlochry. The theme was ‘Witnessing to a wayward world’.

The conference was opened by Tony Hutter, who spoke on 1 John 5:19. He explained how this world is under Satan’s control (to some extent), but that he remains subject to God’s supreme control.

The main speaker was Conrad Pomeroy, who gave three messages from Luke 10. ‘The commission we receive’ looked at the topic of evangelism in light of the sending out of the 70.

‘The challenges we face’ surveyed the enormity of the work, the fewness of the workers, the dangers of the way, the need for wisdom, and the rejection of the world.

Conrad’s final message was ‘The confidence we have’. He

spoke of the power of Christ as it was behind the ministry of the 70, as it also is behind gospel ministry today. The prospect of heaven also provides great consolation for the believer. Moreover, the sovereign purpose of God in salvation should motivate us to evangelise.

David Campbell also spoke at the conference, giving an historical lecture on the life of James Gilmour of Mongolia.

Many would describe his work as a failure – he worked in Mongolia for 21 years but only saw one Mongolian come to faith, and a few Chinese.

However, God places value on faithfulness rather than visible results, and by this measure, he was a hero of the faith. The lesson to us is that we are to be faithful in our work for Christ, whether we see fruit or not.

Marc Surtees gave a presentation on the work of 20Schemes, a ministry of Niddrie Community Church in Edinburgh. Schemes, known elsewhere in the UK as council estates, are home to some of the poorest in Scotland, with many social problems, but there are very few churches, and many who live there never hear the gospel.

20Schemes started in November 2012 with a vision to plant churches in 20 schemes in Scotland, often in partnership with a reformed church nearby. Currently, 13 churches have been planted or are in the process of being planted.

The closing sermon was given by Gearoid Marley with the title, ‘Go home!’ His text was Mark 5:19, where Jesus told the healed demoniac to go home and tell his friends what he had done for him.

Seventh Scottish Reformed Baptist Conference

considers how to ‘witness to a wayward world’

Scottish Reformed Baptist Conference

Evangelical Times, February 2024 | 7

By Rachel March

The annual conference of The Christian Coalition for Education was inspiring. We heard people in influential positions clearly stating what perhaps has only been previously whispered about and tiptoed around in education circles.

This created a confidence in the room that we are indeed created in God’s image, male and female, and that any deviation from this is sinful.

Former Anglican Bishop Dr Michael Nazir-Ali set a thoroughly biblical precedent with his keynote speech, ‘Made in the image of God’.

He explained the mandate to represent Christ in this world, and how theology should direct our practice. Dr Nazir-Ali reminded us that the breakdown of families (and therefore society) is because of a failure to honour these fundamental, godly principles.

In an ‘Emperor’s new clothes’ moment, an interview with the wonderfully plain-speaking Christian MP for Don Valley followed. Nick

Fletcher explained the difficulties navigating the 21st century world of politics while staying anchored in the truth and honouring our biblical mandate to love everyone.

Fletcher urged Christian teachers to refuse to use preferred gender pronouns in schools, echoing the advice from John Denning at The Christian Institute.

Teachers and concerned parents should also write to their MPs

concerning the government consultation on ‘Relationships and Sex Education Guidance’ in schools.

When asked how we could pray for Nick, he said, ‘that when an angry trans-woman is shouting at me, that I would be able to love him.’

It was really heartening to hear how this MP and other born-again believers in the government meet to pray and read the Bible every week.

Lastly, Professor Mark Pike explained how the Emmanuel Schools Foundation Trust has heralded an unashamed return to teaching the core Christian ‘virtues’ of the Bible, which underpins all their teaching and pastoral care in their six comprehensive schools.

It was a really stimulating day, motivating Christian teachers to be brave in their defence of godly truth.

Church News

By Roger Hitchings

‘Other conferences inform and bless you, but this conference touches the heart.’ That was the summing up of this year’s event by one delegate.

Over 85 people gathered at Swanwick in Derbyshire from all over the UK to hear outstanding ministry and to engage in prayer for the work of the gospel in our nation.

Ian Hamilton reminded us of the great work God did through Jonathan Edwards during the Northampton revival in 1734-35.

It was a stirring, challenging, and encouraging time as we were shown the greatness of God in Christ and the impact of a work of the Spirit.

Paul Mallard also took us through three key passages in Philippians to show us the marks of maturity. Again there was strong emphasis on the working of God and the glory of Christ, especially as we considered Philippians 2 and 3.

The third speaker was Stuart Olyott, who set out for us what he termed ‘Two-eyed Christianity’. He focused our minds on both the cross and the return of the Saviour – the two focal points of a Christian understanding.

Our hearts were touched and our minds informed, and that was reflected in the conversations and fellowship we enjoyed over coffee and meals. It was also heard in the earnest prayers in the times set aside in the programme.

The ministry sessions were live streamed and are now available on youtube.com/@rrfconference.

God willing, we will meet again on 18–20 November 2024, when Stuart Olyott, Phil Swann, and Trevor Thomas will be speaking. Fuller details will be posted on the website, reformationandrevival.org.

By Roger Fay

The conference met as usual at Regents Hall on Oxford Street, London. Numbers were down to around 80 attendees due to industrial action on the railways. The six well-researched papers and their subsequent conference discussion were uniformly informative and edifying.

Aaron Prelock (Islington) gave a paper on Thomas Aquinas (1225-74), which was something of a culture shock to the conference. Prelock explored with clarity certain aspects of this Medieval ‘Doctor of the Church’, who was surprisingly often quoted by the Puritans.

The life and ministry of Matthew Poole (1624-79), a Puritan still known for his commentary on the Bible, was delineated by Benedict Bird (Newcastle).

The influential evangelical ministry and spiritual legacy of Henry Venn (1725-97) was described by Lewis Allen (Huddersfield).

Tom Brand (Islington) analysed eruditely Christ’s cry of dereliction on the cross from the perspective of the doctrine of the Trinity. Both this careful paper and its discussion highlighted the mystery and complexity of the theological issues being addressed.

Paul Wells (Liverpool) demonstrated convincingly that we should jettison the commonly held caricature of the

Reformer Theodore Beza (1519–1605) as being merely a cold, hard-line side-kick to Calvin and see him rather as a man of energetic pastoral concern.

David Campbell (North Preston) closed the conference with a heart-warming account of the career, Christian witness, and Christ-like character of the 20th-century athlete and missionary to China, Eric Liddell (1902-45).

Stuart Olyott advocates

‘Two-eyed Christianity’ at

Reformation and Revival

conference in Swanwick

Reformation and Revival Conference (L-R: Stuart Olyott, Paul Mallard, Ian Hamilton)

Thomas Aquinas ‘culture

shock’ at The Westminster

Conference held in London

Paul Wells

‘Emperor’s new clothes moment’ as Nick Fletcher MP

speaks at The Christian Coalition for Education event

Nick Fletcher MP and Dr Michael Nazir-Ali (Christian Education Conference)

8 | Evangelical Times, February 2024

International News

Mass burials

in Manipur

Christians in Manipur, India, have recently carried out a mass burial of 132 Christians killed by factions within the Hindu Meitei tribe, seeking to eradicate these Christians from their ancestral homes. There are also currently 45 Christian pastors and evangelists under arrest in Uttar Pradesh, according to reports from advocacy organisations.

Warning over

ROI trans push

Medical professionals in the Republic of Ireland have warned against pushing young people into radical gender transition treatments. Senior doctors have written a formal complaint to the Health Information and Quality Authority. They highlighted a number of troubling cases and said that pushing children to change gender can exacerbate existing problems.

Canadian alarm

over euthanasia

Another senior medical professional has raised the alarm, telling Canada’s special joint committee on Medical Assistance in Dying (Maid) not to legalise euthanasia for those with mental health problems. Dr K. Sonu Gaind of the University of Toronto told the panel that legalising euthanasia in this way would kill ‘marginalised suicidal Canadians who could have improved’.

Convert still

jailed in Iran

An Iranian Christian convert remains in detention after being arrested on Christmas Eve, 2023. Esmaeil Narimanpour’s home in Dezful in western Iran was raided in a search conducted without a warrant, and Christian books were confiscated. He was among several converts cleared of ‘propaganda’ charges in 2021 but forced to attend Islamic classes.

NEWS IN BRIEF

Nigeria has been named among the ten most serious hotspots for persecution against Christians in the year ahead, according to a report published by Release International.

This past Christmas there was a coordinated massacre of Christians, making an already dire situation even worse, and the killings have continued into the new year.

Partners of Release International, which serves the persecuted church around the world, say 238 people were killed in attacks by Fulani militants between 23 and 30 December. More have been killed since.

The governor of Plateau State has declared a week of prayer and mourning, and there have been international calls to designate Nigeria as a country of particular concern.

The Christmas 2023 massacres were among the worst ever against the Christian community in Nigeria. Those attacks, which drove 20,000 from their homes, have

continued in Borno and Kaduna states.

Continuing attacks, by Boko Haram terrorists on 4 January, claimed the lives of a pastor and at least six members of his church. Pastor Ayuba was the leader of a COCIN (Church of Christ in Nations) congregation.

Other assaults by Boko Haram and Fulani terrorists in Borno and Kaduna have taken a further 50 lives, according to Release International partners.

In a statement, the Bishop of Sokoto, Matthew Hassan Kukah, said the killers had ‘snatched the light of the joy of Christmas from thousands of people on Plateau’. Funerals and coffins were now part of their landscape, he added.

The Stefanos Foundation say the attacks are part of a concerted plan to provoke religious conflict across several states. They are alerting villagers by text of intelligence of pending

attacks and providing trauma counselling for victims.

Two key factors behind the growing number of attacks have been highlighted: a landgrab for resources and the continuation of historical religious violence.

Desertification is depriving Fulani cattle herders of access to grazing land, and they are increasingly resorting to attacking farmers to seize their land. The Fulani are Muslim while the farmers from other tribes are mainly Christian.

There is a long history of attacks by Islamists to cleanse the north of its Christian minority, dating back to the Fulani jihads of the 18th and 19th centuries.

Paul Robinson is the CEO of UK-based Release International. He says: ‘The world must wake up to the religious and ethnic cleansing that is unfolding in Nigeria before their eyes. How many people must be slaughtered, before the international community puts sufficient pressure on Nigeria to protect its Christian minority in the north?’

A Roman Catholic farmer in America has won a legal action against city authorities who banned him from selling his apples in a farmers’ market because he expressed his belief in marriage.

Country Mill Farms owner Steve Tennes had posted on social media that he follows Catholic teaching about marriage and only allows weddings on his family’s farm which accord with his religious beliefs.

In response, the city of East Lansing, Michigan, decided to prohibit Tennes from participating in the East Lansing farmer’s market. However, a federal court later ruled the ban was unconstitutional.

Now a lawsuit against the city has been settled, with the city agreeing to protect the religious liberty of the farm and

to pay $825,000 in damages and legal fees.

He was supported in his legal action by religious liberty group Alliance Defending Freedom. Senior Counsel Kate Anderson welcomed the outcome.

She said, ‘Steve and his family-run farm happily serve all customers as a valued vendor at East Lansing’s farmer’s market.

‘The court was right to agree that the First Amendment protects Steve, like every other small business owner, to operate his business according to his faith and convictions.

‘We’re pleased to favourably settle this lawsuit on behalf of Steve so he and his family can continue doing what Country Mill does best, as expressed in its mission statement: “glorifying God by facilitating family fun on the farm and feeding families”.’

City officials had enacted a new market policy to prohibit Tennes and Country Mill Farms

from participating in the city’s farmer’s market.

The city used a discretionary system of individual assessments to ban only Tennes from market participation, even though Tennes and his family farm have always served everyone at the farmer’s market and have never received any complaints.

Additionally, their farm is in Charlotte, 22 miles from East

Nigeria: Christmas massacre which killed

238 Christians continues into the new year

A home ruined in one of the attacks (Credit: Release International)

US: Catholic farmer wins case after he was

banned from market over marriage beliefs

Steve Tennes (Credit: ADF)

Lansing, well outside the city’s boundaries and jurisdiction.

As part of the settlement agreement, the city of East Lansing agreed that Tennes is free to continue running his business in accord with his religious beliefs about marriage without jeopardising his ability to participate in the city’s farmer’s market.

Evangelical Times, February 2024 | 9

International News

Influential presbyterian pastor Dr Liam Goligher has resigned from his church in Philadelphia following the disclosure of a past police arrest for personal conduct in a public park.

Reports of the arrest and citation, which occurred in 2014 and are a matter of public record, were previously unknown to Tenth Presbyterian Church. The church is part of the denomination the Presbyterian Church in America.

The church has issued a statement saying the details described in the citation give

the appearance of sin and the matter has been referred to the Philadelphia Presbytery for further investigation.

Dr Goligher was arrested in 2014, along with a female church leader, and was cited for ‘personal conduct’ in a public park in Lancaster, Pennsylvania. Lancaster Police says the term ‘personal conduct’ can refer to ‘lewd or sexual behaviour’.

Dr Goligher studied in Belfast and has pastored churches in Ireland, Canada, and his native Scotland. He previously pastored Duke Street Baptist Church in London, and began serving as Senior Minister

of Tenth Presbyterian Church in May of 2011.

In a statement, the church said, ‘Our denomination, the Presbyterian Church in America, has specific processes to review the conduct of its ministers. This matter is being referred to the Philadelphia Presbytery who will conduct an investigation.

‘The process of searching for a new Senior Minister at Tenth will follow the formal dissolution of the pastoral relationship according to the polity of our denomination.

‘This has been difficult news for the Tenth community, and we are experiencing a wide range of emotions.

US: Presbyterian pastor Dr Liam Goligher resigns after

documents emerge showing past police arrest in a park

‘When the Church is confronted by the appearance of sin, her mission is not to abandon people but to work to seek the truth in the situation and encourage any needed repentance and reconciliation with God and one another.

‘We serve a loving God who came into this sinful world in the Person of Jesus Christ in order to save humankind from its sin.

‘As the Apostle Paul said, “in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation” (2 Corinthians 5:19).’

Dr Liam Goligher

(Credit: Tenth Church)

Planned new laws in Australia aimed at combatting misinformation on the internet will be revised to allow more free speech, the government has promised.

Church groups had warned that the proposals could have led to the online censorship of Christian teaching on sensitive social and moral issues.

Other free speech campaigners were likewise alarmed at the prospect of regulators deciding what is and isn’t legitimate information and opinion.

Concerns were raised during a consultation process on the draft Communications Legislation Amendment (Combatting Misinformation and Disinformation) Bill.

The Australian Christian Lobby warned that churches could be blocked from ‘expressing an alternate view to the prevailing woke culture on gender and sexuality’.

The bill, which has since been delayed following the concerns, is now set to include an exemption for religious expression in addition to protections for academics, professional news organisations, and governments.

Under the current proposals, the Australian Communications and Media Authority would require social media companies to strengthen their policies.

They would have to tackle content deemed to be ‘false, misleading or deceptive, and where the provision of that content on the service is reasonably likely to cause or contribute to serious harm’.

Companies that do not comply with the law could be fined up to AUS$6.88 million, or five per cent of a company’s global turnover.

Communications Minister Michelle Rowland said the bill’s definitions would be reassessed, stating, ‘We want to make it as explicit as possible that nothing in this bill can inhibit religious expression.

‘That would be a new area that wasn’t considered at the time of the original consultation being commenced, but it clearly is important and we want to address it.’

Here in the UK, the Online Safety Bill became law last year after receiving Royal Assent. It was amended before it become law so that plans to restrict ‘legal but harmful’ content were dropped.

Communications Minister

Michelle Rowland

(Credit: Australian Government)

Australia: Government vows to rethink proposed laws that could censor church teaching

Activists have attempted to destroy a pro-life organisation’s headquarters in Rome, but they were thwarted when their device failed to explode.

Ironically, the attack came after a march to mark the International Day for the Elimination of Violence against Women.

Demonstrators attempted to set fire to Pro Vita e Famiglia’s (For Life and the Family) building, smashed windows, and threw inside an explosive device which did not go off.

The Italian Prime Minister Giorgia Meloni said, ‘Destroying an office is always unacceptable. Particularly if it is destroyed in the name of raped, beaten, or killed women.’

Italy: Pro-life centre targeted with an attempted bombing

The Finnish state prosecutor has decided to continue to pursue Christian, Päivi Räsänen, through the courts despite two clear rulings previously going in her favour.

The case, which has been dragging on for some years now, began when Räsänen used social media to question her church’s decision to support an LGTB pride event.

Prosecutors accused her and her co-defendant Bishop Pohjola of committing hate crimes, but two courts have already declared them to be ‘not guilty’.

The District Court threw out the case, saying it is not the role of the court to decide theological matters, and the decision was later unanimously upheld by the Helsinki Court of Appeals.

Yet despite those clear rulings, the state prosecutor has decided to appeal

the case all the way the Finnish Supreme Court.

The prosecutor is seeking tens of thousands of euros in fines and insisting that Räsänen’s and Pohjola’s publications be censored.

But Räsänen responded, ‘After my full exoneration in two courts, I’m not afraid of a hearing before the Supreme Court.’

Finland: Prosecutor still won’t give up hounding Päivi Räsänen over her tweet of a Bible verse

Päivi Räsänen (Credit: ADF International)

10 | Evangelical Times, February 2024

Comment

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Guest Column:

Authentic disciples

abide in Jesus’ word

By Ian Hamilton

President of Westminster Seminary UK, Newcastle.

Evangelical Times (Charity)

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What does it mean to be a disciple, a follower of Jesus Christ? This is a question that John 8:30-47 compels us to ask. ‘As he was saying these things, many believed in him. So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”’

Jesus is speaking to men and women who had ‘believed’ in him – but Jesus knew what was in a man (John 2:25). It is because Jesus knew the perversity of our hearts that he speaks as he does in vv. 31–32. Jesus is applying to these ‘believers’ a test of authenticity: if they truly were his disciples – his forgiven, heaven-bound disciples – then their lives would be defined, shaped, and styled by them abiding (continuing) in Jesus’ word.

Believe

What does Jesus mean? First, to abide in Jesus’ word means to believe the truth of his word and especially him who is the Truth. As Jesus’ encounter with these ‘disciples’ unfolds, we see that these men and women did not believe the truth of Jesus’ word. When Jesus told them that everyone who sins is a slave to sin (v. 34), instead of believing this and being humbled by it, they resisted and refused it.

There is nothing more humbling to the human heart than reading, or hearing, that everyone of us is by nature a slave to sin – that we are completely helpless to make ourselves right with God. In the work of salvation we contribute nothing, because we have nothing to contribute – it is all of God.

Authentic disciples all have the identical testimony that they are saved by the sovereign, unmerited, wholly undeserved grace of God. Saving faith believes the gospel, confesses the gospel, embraces Jesus Christ who is the gospel.

Obey

Second, to abide in Jesus’ word means to obey the commands of his word. Where there is no all-round obedience, there is, and can be, no saving faith. The reason is obvious: faith receives Jesus as Lord as well as Saviour, and unites us to him as Lord and Saviour.

Our Reformed forebears termed this ‘the double grace’ (duplex gratia). Obedience is not an optional extra that a disciple may choose to ignore. Obedience is basic, foundational, necessary.

Scripture could not be clearer: ‘Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this

we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked’ (1 John 2:4-6).

Persevere

Third, to abide in Jesus’ word means to persevere or continue in his word. Jesus had earlier spoken of professing believers who eagerly embraced his teaching but who turned away when opposition and persecution came their way (Mark 4:16-17). To abide in Jesus’ word is to so prize its truth that you would rather suffer and even die rather than abandon it.

Remain in Christ

Fourth, to abide in Jesus’ word means to abide in him! In John 15, Jesus declared himself to be God’s ‘true vine’. Only as his disciples remained in him would they bear much fruit.

Abiding in Jesus and abiding in his word are two sides of the one reality. Only as you abide in him and keep his commandments will your life reveal who you truly are: ‘If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love’ (John 15:10).

What Jesus says applies not just to individuals but to churches. Confessions of faith don’t accurately tell you how faithful, godly, or spiritual a church is. Confessions are ‘helps’, but they are not infallible.

Therefore, once you have looked at a church’s confession of faith (and of course you should do that carefully), look at its worship, its ethos, its life, its commitment to preaching and praying, to evangelism, to holiness of life. Look beyond the words to the reality.

Scotland shows the

direction of travel

For our readers in Scotland, it is alarming to hear the government in Holyrood is seriously considering a law that could see parents and pastors sent to prison for up to seven years just because they don’t support a child’s sex change. No wonder secular newspapers have opinion pieces with headlines like, ‘Half-baked plan from Holyrood’s gender zealots must be stopped’.

The Scottish government’s proposals are so extreme that they have managed to unite the Lesbian, Gay and Bisexual Alliance with the Roman Catholic Church and the Free Church of Scotland, who all have expressed concern at just how far these draconian laws go. Let’s be clear: in a democracy people need to be free to express opinions on social issues without fear of being thrown in prison.

The Christian Institute says they are prepared to take the Scottish government to court unless these proposals are substantially altered to offer meaningful protections for free speech and religious liberty. The Institute has experience of winning these big legal battles, having defeated the Scottish government over its much-loathed ‘named person’ scheme, which proposed to give every child in Scotland a state-appointed guardian to look after their welfare, over the heads of parents.

But even if The Christian Institute were to be successful in court (and we pray they would be), the Scottish government’s proposals show the direction of travel. That’s why Christians in every part of the UK, and indeed beyond, should keep a close eye on what is going on in Edinburgh. There are politicians in positions of power – egged on by activists – who see no problem in jailing people for upholding biblical views on gender and sexuality.

So please pray for your Christian brothers and sisters in Scotland. Pray they will have courage, and wisdom, and faithfulness. Pray for those organisations who will be advising them and making representations to the authorities. Pray for a government that will act with righteousness and justice. Pray that the churches will stand firm and declare with one voice the eternal gospel of Christ.

Evangelical Times, February 2024 | 11

Letters to the Editor

Est. 1967

E

T

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

Letters to the Editor

Good witness

SIR – Many thanks to Jim Fielder for describing his deliverance from the Jehovah’s Witness movement in the January ET. It was an excellent testimony. Further articles or features on this topic would be welcome. I have been engaging with some JW members at pavement displays and trying a range of approaches. What’s the best material to cover in interactions that may be 30 seconds, 3 minutes, or even 30 minutes?

Dr James Hardy

Belfast

SIR – The January testimony of ex-JW Jim Fielder was a joy to read. How I could identify with it! I had been brought up from birth by parents who had embraced the JW religion long before I was born. Like Jim, I was baptised in my teens and later went into full-time ‘pioneering’ door-knocking work. I too married a JW pioneer, and we began raising our children the same way both of us had been brought up.

My reasons for leaving in 1979 were different from Jim’s, but I’m writing to let readers know that it was occasional door-step contact with Christians who took time to try to reach out to me that were vital. I did not know that, after our apparently futile conversations, they were praying for me.

One particular widowed lady was used of the Lord, plus a clergyman, to get me thinking. They did not fob me off with weak excuses when I arrived, uninvited, to give a butterfly sermon on their doorstep.

This led to me searching the local library for books in the theology section. A two-year investigation followed, helped by an ex-JW man in another county who spent hours writing letters full of Greek words from the Bible, to show their meaning and why my JW theology was so wrong.

Jim’s testimony reinforces the need for Christians to take a tumble to themselves and trust in the Lord to speak aright to any JWs they meet – not to scurry away as quickly as they can.

We have the glorious gospel of Christ – JWs do not. They need to hear testimonies of coming to faith in Christ. They will never read those, as they are controlled by their leaders as to what they read and how to view Christian claims.

Yet even their closed minds, ears, and eyes can be opened by the Lord, as with me, and as with Jim. But we have to speak out, in love! We also have to protect any in our households who might be lured by the JWs, so this is not advocating inviting the JWs in.

We never know if the next JW we come across is already in the throes of

doubting their leaders, and so we must be ready to speak to them, in love.

Anne Sanderson

Larbert

SIR – Thank you for publishing the interview with ex-Jehovah’s Witness Jim Fielder. I have sent it on to a young couple who recently left the JWs and are now feeling their way forward and studying the Bible. I thought the interview gave a useful picture of JW life.

I regularly meet JWs who have a stand near where I undertake gospel tract distribution. I find it a challenge how to speak with them with words of grace yet seasoned with salt. For myself I particularly appreciated the paragraph in the interview, ‘What should evangelicals talk about with JWs?’.

Ken Hollands

Blackpool

Mere genius?

SIR – Phil Heaps offers a mildly provocative book review (January ET) for a very provocative title The Surprising Genius of Jesus.

Of course, there is always a market for the kind of genre that more moderate theological liberals like William Barclay and A. M. Hunter were producing for SCM Press 60 years ago.

However, an academic approach that offers a Christology from below and relies on plausibilities will bring little powerful, evangelistic challenge to our secular liberals of today.

Jesus’ parable of the prodigal son is a startling revelation of the joyous welcome of God to every repentant sinner and a warning to those who protest at the riches of his grace for the despised outcasts.

Will a mere ‘genius’ Jesus humble the proud wisdom of blind unbelief and exalt the saving power of God?

Michael Austin

Newport, Co. Mayo.

Virtual church

SIR – I enjoyed the first part of Alan Thomas’s article on the virtual elite and their rootless online social and work lives (January ET).

I don’t wish to pre-empt Alan’s next article on how rampant and over-arching information technology (IT) affects Christians, but it strikes me that church leaders may also be putting an undue faith in IT as well.

Are evangelical churches becoming ‘virtuals’ too? Most mainstream evangelical churches in the area where I live routinely livestream their services to public platforms such as YouTube.

But has it become something of an excuse for perfectly healthy Christians not to attend church in person?

In my local area I have seen churches use social media to advertise their prayer meetings and encourage people to watch the prayers online. Where is the participation in that? Another local church encourages people to come to an evening service OR watch online,

whichever is most convenient, it seems!

Public livestreaming also brings important issues of privacy and intimacy. Often, livestreaming churches no longer pray for specific church members in need during the services due to privacy concerns.

Livestreaming also acts as an enabler for some members not to come to church due to issues not related to infirmity or ill-health – disagreements with leadership, convenience, or trying to avoid other people.

In rare cases, public livestreaming can enable members who have been expelled from the fellowship to continue participating in church services.

Livestreaming also means that regular remote Christians watch communion from home, but do not actually take it. The list goes on.

I have previously made representations to church leaders that access to livestreamed sermons should be issued via PINs for those in the fellowship who truly need it.

In Hebrews 10:25 it seems obvious that the writer is encouraging us to meet in person, and that would have been the clear understanding of the verse for almost 2000 years!

The pandemic has indeed accelerated a virtual churchgoing trend that has very serious inadequacies, leading to a very one-sided ‘participation’ in church life from online congregants.

Paul Jackson

Bristol

12 | Evangelical Times, February 2024

By Stephen Rees

Pastor of Grace Baptist Church, Stockport.

Family planning –

a subject we never discuss?

Thinking it through:

Thinking it through

I had an email from a church member a while back. He wrote, ‘Have you ever written about family planning? I’d be really interested to know what you have to say.’ I was taken aback. Why? Because I realised that I’d never written, preached, taken a Bible-study, run a seminar on the subject. Could I remember anyone else speaking on the subject? No. Could I think of any book on the subject? Or an article in any Christian magazine? No.

I could think of publications on the subject of birth control. But that’s a different subject. An important one, but not the issue my friend was raising. He wasn’t asking what methods he and his wife might use to regulate the size of their family. He was asking something more basic. Is it right in the first place for a Christian couple to decide how many children they intend to have? And if so, what factors should they take into account?

Why the silence on the subject? Clearly not because it’s irrelevant or unimportant. If someone told me they’d never heard a talk on ‘A biblical approach to stamp collecting’ or ‘A Christian view of space travel’, I’d say, ‘That’s not surprising.’ Those are subjects that are of immediate concern to a relatively small number of Christians.

But family planning? That subject affects almost every Christian couple. And it has huge repercussions for Christian life, for churches, and for society. So is it legitimate for Christians

to plan their families – i.e. to try to limit the number of children they may have? Clearly most Christians believe so – otherwise the average family in our churches would be much bigger than it is.

I have met a small number of Christians who disagree. They firmly believe that family planning – by whatever method – is simply a no-no for believers. Some of them have a dozen or more children. I can admire their faith and their willingness to challenge a view that almost everyone else takes for granted. But I’m unpersuaded by their arguments. I’ve heard four main objections to family planning used.

Objection: But God is sovereign

First, I’ve met Christians who say, ‘It is God’s decision whether a believing couple conceives a child or not. He creates life within the womb. He would not do that if it were not the best thing for that couple. It cannot

be right for believers to try to block his sovereign work.’

Well, I understand that argument. But I think it’s based on a misunderstanding of God’s sovereignty. Yes, whenever a baby is conceived, that is God’s sovereign work. The Bible says so clearly. But the same applies to everything else that happens in the universe. God is in control of every event. If a shower of rain falls, that is God’s sovereign work. Every hair that grows on my head grows by God’s decree. No ‘natural’ event would happen if God didn’t make it happen.

But that does not mean that I must simply stand back and accept whatever happens. God has given us the responsibility of acting wisely in every situation. So when the shower starts and I feel the rain falling on my head, I don’t just say, ‘Ah, God has sovereignly planned that rain should fall on me.’ I say, ‘I must put my umbrella up and block the downpour.’ When the hairs on my head grow inconveniently

long, I cut them short. The fact of God’s sovereignty doesn’t take away my responsibility to act wisely.

If God gives us a child, yes, he’s giving us a wonderful gift. But are there times when we should say no to a gift that might be available? Of course. Even when God offers us the best gifts, it’s right that we should decide how many of them it’s responsible to take. God sovereignly made countless fruits grow from the trees in the garden of Eden for Adam. But Adam had to decide how many of them to eat on any occasion. God makes the sunshine that floods through my window. It’s a wonderful gift. But if there’s more of it than I can cope with – if it’s dazzling me – he expects me to close the curtain and shut it out.

So, for a Christian couple, yes, they know that children are a wonderful gift from God. And they know that when a child is conceived, that’s by God’s sovereign action. But they still have to decide whether it’s wise for them to start a family, and if so how many children it’s wise to aim for. That’s their responsibility.

Objection: Big family – big blessing

The second argument that I’ve heard Christians use to oppose family planning goes like this: ‘According to the Bible, large families are a blessing, and the larger the family the greater the blessing.’

Often, they begin with God’s words to Adam and Eve (Genesis 1:28): ‘God blessed them and said, “Be fruitful and increase in number; fill the earth and subdue it”.’ And they’ll point out that God repeated those words after the flood: ‘then God blessed Noah and his sons, saying to them, “Be fruitful and increase in number and fill the earth”.’ They point out that when God blessed Abram, he promised him that his offspring would be like the dust of the earth or like the stars in number (Genesis 13:16, 15:5).

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1

‘The danger is that we will simply take on board the assumptions of the society in which we live. What do the people around us consider to be a “normal” family?’

2

Evangelical Times, February 2024 | 13

Thinking it through

Continued on page 14

And then they take us to such passages as Psalm 127: ‘Behold, children are a heritage from the Lord, the fruit of the womb a reward. Like arrows in the hand of a warrior are the children of one’s youth. Blessed is the man whose quiver is full of them. He shall not be put to shame when he speaks with his enemy in the gate.’

‘Why’, they ask, ‘would any warrior limit himself to two or three arrows in his quiver? The fuller the quiver, the greater the blessing!’

Well, yes. I don’t doubt that a big family can be a big blessing. For Adam and Eve, faced with the task of subduing the earth, the more young helpers they had, the better. Ditto for Noah and his sons.

In an agricultural society, a man with a team of sons to help him with the farm work has a distinct advantage. In a time of conflict, when every man has to defend himself with his own hands, a squad of sturdy young warriors are his defence. It’s good to have a ‘full quiver’.

But each warrior still has to decide how many arrows he should carry! He doesn’t simply load himself down with as many as he can lay his hands on. There comes a point when he will say he has enough. David decided that five stones was enough for him when he faced Goliath – any more would have been a hindrance! The verses that we’ve quoted may encourage believers to plan to have larger families, but they don’t say that we shouldn’t plan at all. Which is the point at issue.

Objection: Procreation not pleasure

The third argument is one that evangelical Christians rarely use, but which was the traditional view of the Roman Catholic church. Roman Catholic theologians taught that the only purpose for which God ordained sexual relations between a man and his wife was in order to procreate – i.e. to produce children.

If a couple had intercourse simply for mutual pleasure and without any intention to beget a child, they were guilty of perverting the institution of marriage. To lie with one another while taking steps to prevent a child from being conceived was an act of lust, not love. If a couple were determined not to have children, then the only

permitted way of avoiding conception was abstinence.

As with many other things, ‘the Church’ was later to modify that position. It came to be accepted that a couple might take advantage of a woman’s natural cycle and make love at times when it was impossible for a child to be conceived. Although they knew that their lovemaking was not going to produce a child, providing that they didn’t take active ‘unnatural’ steps to prevent it, their lovemaking could be viewed as legitimate. So while other couples were using physical or chemical contraceptive methods, ‘Catholic’ couples were restricted to ‘natural’ means such as the ‘rhythm’ method.

Of course, all of this was based on a huge fallacy. Where does the Bible suggest that the only purpose for sexual relations within marriage is to produce children? Think about the word the Bible often uses for sexual relations – the word know. Adam knew his wife (Genesis 4:1). The Bible is telling us that when a man and a woman come together as one flesh, it is in order to know one another, to discover one another, to explore and find one another.

No one who reads the Song of Solomon will question whether it’s right for married couples to find physical pleasure in one another. In that wonderful love song, the

couple say not one word about a desire to have children; they are simply delighting in the physical intimacy they enjoy.

And when Paul encourages a man and wife to fulfil their marital duty to one another, he says nothing about procreation: it is all about mutual satisfaction and the avoidance of temptation (1 Corinthians 7:3-5).

When a Christian couple express their love for one another physically, they are doing something that meets with God’s approval whether or not they hope that their act will lead to a child being born.

Objection: Grow the Kingdom!

And the fourth argument that I’ve heard used is that believers should have as large families as possible in order to increase the number of Christians in the world! The assumption is that the children of believers are likely themselves to become believers. So if we want churches to grow, the easiest way to do it is by having lots of children!

Well, all I can say is that I’ve never found that argument in the pages of Scripture. We’re never told to grow God’s kingdom by having children; we’re told to grow God’s kingdom by going out and making disciples from all nations! The Great Commission is a mandate for evangelism,

not procreation! And if Paul had really believed that the way to bring in the kingdom was by having children, he would hardly have counselled believers if possible to stay unmarried! (1 Corinthians 7:8,25-35).

The world’s thinking vs God’s wisdom

So I have no doubts that it’s legitimate and right for a married couple to plan how many children they want to have. I should add that I’m not intending to discuss the various contraceptive methods they may use. Advice on that subject is available from various Christian organisations. The question I’m more concerned about is this. What factors should Christians take into account when they’re planning their family?

The danger is that we will simply take on board the assumptions of the society in which we live. What do the people around us consider to be a ‘normal’ family? Well, most couples have decided that they’re in no hurry to start a family. (Office for National Statistics: the average age for first-time mothers is 30.6 years old). And most families are small. Women living in the UK have on average 1.55 children. And more than 20% of women in the UK will never have children, the great majority by choice.

Why have the majority of couples in our society made

the choices they have made in planning their families? For some, the issue is ‘environmental’. They have been told that the world is over-populated and that it is irresponsible to have even two children. But looking at the statistics I’ve just quoted, that is clearly not the case in the UK. Our problem is that the birth-rate is too low to sustain our social and economic structures.

For most couples, the key issues are more personal. When they’re thinking about family planning, they think first about whether having children will reduce their freedom – their freedom to travel, to pursue careers, to move on from relationships, to enjoy themselves. That’s why so many choose to have no children. That’s why many more leave it so late to have their first child. And that’s why so many limit themselves to a single child, or at most two. They want the business of having children over as quickly as possible so that they can return to their careers, their nights out, their lives of freedom.

And then the second thing they have to consider is money. Having children is a costly business, especially if you give your children everything that society says is their ‘right’ – designer clothes, trips to Disney Land, themed parties, the latest electronic gadgets, a room of their own. Having too many children would undermine mum and dad’s standard of living. I’ve heard it so many times – often from the lips of very well-off people – ‘We couldn’t possibly have more than two – we couldn’t afford it.’

The world’s thinking reflects the world’s values. But we know that believers must never take on board the world’s thinking. ‘Do not be conformed to this world, but be transformed by the renewing of your mind, that by testing you may discern what is good and acceptable and perfect’ (Romans 13:2). We must never accept something as normal just because the world says so.

We don’t accept the world’s view of freedom. We don’t believe that to be ‘free’ to pursue your own pleasures is the path to real fulfilment. For a believer, the great goal in life is not his own ‘freedom’, but God’s glory. And we don’t accept the world’s view of money. We don’t accept that real contentment

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14 | Evangelical Times, February 2024

Thinking it through

is there a likelihood that children born to those parents will be handicapped, physically or mentally? If the answer is yes, then the parents will think very carefully about that issue before planning their family.

Am I saying that it is never right to bring a handicapped child into the world? No, far from it. The life of a handicapped or disabled child is no less important than that of anyone else. He or she is as precious to God as any other person made in his image. A handicapped child may have as fulfilling and happy a life as any other child, and may bring just as much happiness to other people.

But there is no doubt that caring for handicapped children can be very demanding. A Christian couple must ask whether they can give to one or more disabled children the attention and care they will need. If, let’s say, they already have two or three children with severe handicaps, they surely will ask whether they should plan to have another child. If they’re struggling to care for the children they already have, they must decide whether they can find the time and energy to cope with another. And if they decide in dependence upon the Lord to go ahead and seek to have another child, other believers must respect that decision and give what support they can.

Wider family. Is there a wider family around –

weight. We have to think about the long-term future, not just the next ten or twenty years.

Spiritual nurture. What is the most important duty of believers within the home? It is to point their children to Christ, to train them in godliness, to prepare them for eternity. Christian parents need to consider how they are going to go about the task of leading their children into the things of God. Is it easier in a small or a large family? Obviously, in a small family, the parents may have more time to devote to each child. But there can be spiritual benefit in being a child in a larger family too.

An only child from a Christian home may feel very isolated. If he goes into school he is likely to be surrounded by other children who think he’s weird. They laugh at him because he goes to church. They mock him because he’s never watched the TV programmes they’ve watched. By contrast, the child from a large family will never feel alone. Even if all the other children in the street or in school think he’s odd, he’s got his brothers and sisters who have been brought up just the same way that he has.

Children within a Christian home can encourage one another to seek the Lord, can share their spiritual dilemmas with one another, pray for another, and rejoice with one another as they come to faith.

Looking for advice

If you’re trying to think through these and other issues (there are many!), it would be wise to talk to different Christians with varying experiences of family life. Listen to the advice they give you, but then make your own decisions. Remember, you are not answerable to others. You are answerable to the Lord.

And always remember: God may overrule your planning. A couple plan to start a family, but the all-wise God decrees that they should be childless. Another couple plan to stop at three children, but mum finds that she’s pregnant again – and it’s twins! God knows better and plans better than we ever could.

All Bible quotations in this article are taken from the Holy Bible, English Standard Version, published by HarperCollins Publishers © 2001.

This article is a revised version of material published in the monthly bulletin of Grace Baptist Church, Stockport.

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depends on how much money we have in the bank or what material possessions we own. Yes, of course, if we’re thinking about starting a family, we have to ask, ‘Is it responsible? Can we afford to pay the bills?’ But there are other and more important things we have to ask too.

The Bible makes it clear that bringing up children can be a source of great happiness. Think about this picture of family life:

Blessed is everyone who fears the Lord, who walks in his ways! You shall eat the fruit of the labour of your hands; you shall be blessed and it shall be well with you. Your wife will be like a fruitful vine within your house; your children will be like olive shoots round your table. Behold thus shall the man be blessed who fears the Lord (Psalm 128:1-4).

Yes, it’s also true that the Bible has many examples of believers experiencing great grief through their children. But Christian thinking should be dominated by hope, not fear.

Factors to consider

Obviously, any couple must think about the big factors that affect any lifestyle choices – their ages, their backgrounds, their personalities, the roles they hope to play within the local church and the wider kingdom. But let’s list some of the more specific factors that they will consider as they plan their family.

Health. Is mum’s health robust enough to stand up to the pressure of a number of pregnancies within a short time and the stress of bringing up a large family? If not, then it may be wise to limit the number of children in the family.

But remember, there may be health consequences either way. A woman’s body has been designed by God to bear children, and to do so over many years – most women will remain fertile for 25 or 30 years. Throughout that time, all her biological mechanisms will be geared for the bearing and nursing of children. In the natural course of events she may well bear a dozen or more children during those years. If that natural pattern is interrupted or overridden, there may be physical and psychological consequences. Be aware of them!

Heredity. Given the parents’ family medical history,

grandparents, uncles, aunts – who can share the burden of bringing up the children? A couple with a strong wider family may be able to cope with more children, where an isolated couple might struggle.

Family dynamics. In the short run, a child from a large family may have some disadvantages. He may not get as much personal attention as the child from the smaller family. His parents may not be able to give him a room of his own, or the same treats. But as he gets older, he will have brothers and sisters to play with, to argue with, to share hobbies with. He will learn lessons about social interaction that an only child has less opportunity to learn – how to cope when he can’t have his own way; how to share; how to keep his temper; how to be thoughtful about others.

And when he enters adult life, he will have a network of people who have known him all his life, who share a common loyalty, with whom it’s natural to stay in touch. Very few of the friendships we make outside the family last a lifetime. But brothers and sisters have a natural bond which very often lasts for a lifetime. They may help one another out financially, encourage one another, and if they are believers, pray for one another with an understanding that few others will share.

Workload. In the short term, the more children you

have, the more work you take on yourself. A mum with four or five young children is likely to be run off her feet and fall into bed exhausted every night. You have to take that into account when you plan your family. But don’t forget that as the years go by, things may change.

In large families, the older children will help to care for the younger children. And they can relieve their parents of much of the work that needs to be done in and around the home. It’s years since I trimmed our hedges. I don’t need to: I have teenage sons. Between them my children can be trusted to do many of the household chores – one will cook a meal, another will run errands, another will fix my bike. As they get older, they take on more and more responsible tasks. More children can mean less work, not more, in the long run.

Old age. One day, if the Lord spares them, mum and dad will be old and will themselves need to be cared for. That is a heavy burden – it may involve a lot of financial expenditure, a lot of time, constant nursing care, provision of a home. Whose responsibility will it be to care for them? The Bible makes it clear that it falls first and foremost upon their children (Mark 7:9-13 / 1 Timothy 5:8). If the couple have one child, that child will carry the burden alone. If they have two, it will be shared but will still be heavy. If they have six, no one of them will be crushed under the

Evangelical Times, February 2024 | 15

Features

Since my son made his decision, I’ve read about potential triggers and causes for why individuals can be drawn into LGBT identities. Whether there are real internal or external pulls, I’ve come to realise that, at some point, I have to simply surrender to the Lord that I don’t know what I don’t know.

I pray that’s not a lazy response on my part but instead an admission of surrender to the Lord. He knows and he sees, and the greatest answer for my son and for my family is Jesus. But saying that is much easier than living it out.

Loving our son

For months after his announcement, our son was mostly closed and antagonistic toward us. As he became more confident in his views, he opened up more. Today he’s cordial, but there have been many roadblocks on this journey.

For example, when he was finally willing to talk with us, he communicated his hope that we’d call him by his new chosen name and pronouns. We knew we couldn’t do that. At one point, he said that by not using his preferred name and pronouns, we weren’t doing the bare minimum to love him.

Hearing that crushed our hearts. But we thought, how could we affirm an identity that ignores God’s goodness for him and ignores the goodness

of the physical body? How can we ignore that our son is making himself central and not Jesus? And, God, why is this happening?

During one conversation, when we said we couldn’t use his preferred name and pronouns, he said to us, ‘Then I can’t guarantee I won’t kill myself.’ He eventually went to his room, wailing and weeping profusely. My wife and I were also crying, feeling helpless.

Certainly, it’d be easier simply to call him by his preferred name and pronouns. Certainly, it’d be easier to celebrate the things he celebrates. In these moments, it’s hard to remember that the change he’s asking for will harm him not only spiritually but also mentally and physically.

Last year, my son suffered severe depression and suicidal ideation, admitting himself to hospital during the Christmas holidays. It was the bleakest Christmas my family had ever experienced, and those weeks led to months of wondering if I would find my child dead in his room. Our questions persisted: Why can’t we just hold him and make everything better? Does God care?

Loving Jesus more

When my son thought we hated him, he didn’t realise our love for Jesus (and for him) is greater than he could imagine. In Luke 14:26, when Jesus

Stock image for illustrative purposes only (Source: Shutterstock)

‘ I’ve come to realise that, at some point, I have to simply surrender to the Lord that I don’t know what I don’t know.’

Anonymous

Jesus connects family strife to bearing a cross (Luke 14:26-27), and I’m beginning to understand these verses personally. Following Jesus has led to a type of death between my oldest son and me, my wife, and our other children.

My son professed faith in Jesus at a young age. He consistently engaged in spiritual conversations with me, our family, and our church family. We taught the Scriptures in our home through words and actions.

So it came as a shock to us when, last year, he stated he had gender dysphoria and wondered if he was transgender. Within a few months, our 18-year-old firmly believed he was transgender and that an LGBT identity was compatible with Scripture’s teaching.

Asking why

My wife and I had many questions swirling in our minds: What had happened to our son? Did we do something wrong? Why didn’t God protect him? As we look back on what contributors might have led our son to this lifestyle, we can only land on a few.

First, an old friendship came back into our son’s life during covid shutdowns and grew over time. This friend was moving through the spectrum of the LGBT community. My wife and I encouraged our son to be faithful to the Word, which included showing love and grace to his friend.

Second, a few other people who had meaningful relationships with my son expressed to him their belief that LGBT lifestyles can align with Christianity. While my son currently believes all LGBT identities are compatible with Christianity, he has also admitted his relationship with Jesus isn’t great.

His mother and I know that if he’s a genuine believer, he must turn from the sin he’s in, because ‘those who do such things will not inherit the kingdom of God’ (Galatians 5; 1 Corinthians 6). If he embraces this lifestyle, he doesn’t give evidence of genuine trust in and obedience to Jesus.

tells his disciples they’d have to ‘hate’ their children, he wasn’t speaking of literal hatred. The Scriptures are replete with God’s good commands to enjoy and sacrificially love our children.

Jesus doesn’t contradict this. Instead, he’s emphasising the degree of the sacrifice you make when you love Jesus. Your love for Jesus can be viewed by your family, even your children, as hatred.

The reality is that my wife and I love our son, and we’ve always wanted to love what he loves because we love him. Yet in this, we couldn’t affirm him. We couldn’t ‘delight in evil’. We had to ‘delight in the truth’, even if our son felt like our love was actually hatred.

She and I must die to ourselves for a few reasons. First, Jesus is life and the only way to living life to the fullest. Second, our words and actions can point our son to his need for Jesus. Third, we trust that dying to self leads to greater life and praise to God.

We know that every parent has to die to self to truly love his or her child. It’s a pattern we set from the beginning. Our children don’t always know what they want or what’s best for them. And we don’t either, which is why we have to trust Jesus and his Word.

Regularly, my wife and I admit the only way we can follow Jesus through these tumultuous waters is by the sustaining grace God gives in Jesus. My son’s struggles have shown us our dependence on Jesus. And as we gaze at our Saviour, we see how Jesus’ death was the only one that blossomed into resurrection life – not only for himself but for all who trust him as their Saviour and Lord.

If I’m resting in Jesus and looking to him, my continued death – resulting from my child’s spiritual blindness – can only mean more life. This doesn’t mean I’ll always get the things I think I should receive. But it does mean God wastes no deaths that share in Christ’s suffering.

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

I love my transgender child.

I love Jesus more.

16 | Evangelical Times, February 2024

Features

This content has been sponsored by MLJ Trust

By MLJ Trust

He’s been described as a ‘titanic figure’ of the 20th century – Dr Martyn Lloyd Jones’s powerful preaching and passion for the gospel made him one of the most influential preachers in the world. A champion of expository preaching, Lloyd-Jones often took months or even years to expound a chapter of the Bible.

His dedication to the Word of God inspired Christians from around the world to flock to Westminster Chapel, with several thousands listening to each of his sermons. His commitment to exposition continues to inspire many of the great preachers today, and his sermon recordings have been listened to over 20 million times online.

Finest biblical expositor of the 20th century

‘Lloyd-Jones was without question the finest biblical expositor of the 20th century,’ said Dr John F. MacArthur, Jr, Pastor-Teacher of Grace Community Church, California. ‘When the final chapter of church history is written, I believe he will stand as one of the greatest preachers of all time. His style of biblical exposition was meticulously thorough and yet full of energy.’

Born in Cardiff at the end of the 19th century, five years before the start of the Welsh

revival, Lloyd-Jones went on to become a medical student at St Bartholomew’s Hospital, London, after attending a grammar school in the city throughout World War I. In 1921, he started work as the assistant to the Royal Physician, Sir Thomas Horder, and after obtaining his medical degree from the University of London, the young graduate was held in such high esteem that he was touted to be the next Royal Physician.

However, it was at this time that Lloyd-Jones began to sense a call from the Lord to preach, and he spent the next two years struggling to decide whether to sacrifice his medical position to become a ‘physician of the soul’ instead. In 1927, after marrying Bethan Phillips, he accepted an invitation to minister at a struggling church in Aberavon, Port Talbot.

After a decade ministering in Wales, he was appointed as the Associate Pastor of London’s

Westminster Chapel, alongside G. Campbell Morgan. But the day before he was due to be officially accepted into the position, World War II started in Europe.

Though he continued to minister at Westminster Chapel, Lloyd-Jones moved with his wife and two children to Haslemere, Surrey, for safety as the Blitz devastated the capital. G. Campbell Morgan then retired in 1943, leaving Lloyd-Jones as the only remaining pastor at Westminster Chapel, where he stayed until his retirement in 1968.

Gospel focus brought listeners to Jesus

It was while ministering at Westminster Chapel that Lloyd-Jones first became famous for his expository preaching style. Chris Larson, President and CEO of Ligonier Ministries said, ‘Lloyd-Jones had a depth and thoroughness to his preaching that offered a gospel focus that always brought the listener to Jesus. There was a timelessness in the way he communicated the Word, and his commitment to steady, deliberate exposition was amazing. To honour God’s Word by never leaving a single verse behind was inspiring.’

Such was the impact of Lloyd-Jones’s sermons that members began to record

them on tapes, and they were also printed in the weekly Westminster Record. Throughout his life, Lloyd-Jones was strongly opposed to the liberalisation of Christianity, which he had seen become a growing force in a number of UK denominations. He encouraged evangelical Christians in these denominations, particularly Anglicans, to leave and believed that the church could only be united if Christians held common convictions regarding the nature of the faith.

This approach led to a major dispute in 1966 at the National Assembly of Evangelicals when prominent Anglican evangelical John Stott publicly criticised Lloyd-Jones, arguing that his opinion was against the example of the Bible. The clash generated a lot of attention in the Christian press and brought widespread controversy.

Though Stott and Lloyd-Jones remained lifelong personal friends, the following

Ten years, twenty million downloads,

one faithful preacher

year saw the inaugural National Evangelical Anglican Congress, which rejected the separationist approach proposed by Lloyd-Jones. The existence of the two conferences had a far-reaching impact, helping to cement the direction of a significant portion of the British evangelical community to this day.

He knew his purpose in the pulpit

While he was obviously very clever, Lloyd-Jones’s intellect never intruded on his preaching. ‘He was very humble, which was key to his sense of authority,’ said Alistair Begg, Senior Pastor of Parkside Church, Cleveland. ‘The significance of Dr Martyn Lloyd-Jones’s life will never be realised in time but only in eternity. His reward is far greater than any of these fleeting words of commendation. Why? Not because of the words he spoke but because of the Word – Jesus Christ – whom he knows as Saviour and seemingly could not help but faithfully proclaim.’

Lloyd-Jones retired from his ministry at Westminster Chapel in 1968 following a major operation. For the rest of his life he counselled other ministers, attended conferences, and helped to edit his sermons so that they could be published.

Lloyd-Jones’s final sermon took place on 8 June 1980 at Barcombe Baptist Chapel. He died peacefully in his sleep less than a year later and was buried at Newcastle Emlyn in west Wales. However, his preaching style and theology has lived on through new generations of Christians and Christian leaders.

Lloyd-Jones’s sermons can still be listened to today for free on the MLJ Trust’s website, app, and YouTube channel. To listen to his sermons, visit MLJTrust.org.

Evangelical Times, February 2024 | 17

By Alan Thomas

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

A shrink thinks…

Virtual living versus Christian living

A shrink thinks...

‘The narrow confines of the online world are a perfect laboratory for groupthink and narcissism. No one disagrees with you (they’ve been blocked, deleted, de-platformed) and everyone “likes” you.’

Last time, we thought about the development of the Virtual Elite, who have come to dominate our state and the wider societal structures, and the threat to Christians arising from the ever-increasing shift to working and living online. Such profound changes in behaviour inevitably affect our churches and our Christian lives, too. A mind shaped by a dominantly virtual life will find it harder to accept the importance of the physical in Christianity. If you don’t believe me, consider our worship services.

Who would have believed a few years ago that many Christians would claim that a virtual meeting on a website could be a meaningful substitute for congregational worship? Yet here we are, many Christians ‘voting with their feet’ to prove my point. Gospel preaching involves personal engagement, the preacher directly interacting with the people, looking us in the eye, responding to our reactions, and driving home the message powerfully as a result of this responsiveness.

Online ministry can never engage like this. It is always in danger of becoming a parody, with the preacher on the monitor more easily amusing us as we detachedly observe his peculiar body language on the screen, instead of drawing us in to engage seriously with him – and through him, with our God.

Congregational singing lifts us up, stirring our hearts and helping us to encourage each other. Singing along at home on your own or with

your family feels more like a karaoke performance than an act of worship. And it is so much harder to keep listening in corporate prayer and say a meaningful ‘Amen’ during online worship than when we are actually present in person with our brothers and sisters, isn’t it?

The ordinances are not possible at all, of course –another way in which online ‘worship’ rips the heart out of our congregational worship. We are physical creatures, and physical meetings are essential for biblical worship.

Consider also the impact of virtual services on our fellowship with one another. There can be no handshake or hug or holy kiss. Our ability to share our struggles and discuss our difficulties is removed because while we can share information online, we cannot sympathise or shed tears together. We cannot love one another as Christ loved us via online meetings.

Relatedly, pastoral support is undermined. When meeting in proper worship, the pastor can tune in to subtle signals of struggle and distress and respond immediately with wise words and later with a supportive visit. Such struggling people are those most likely to switch the camera off. Even if they do appear, detecting their distress onscreen in a small window is likely not possible unless it is extreme. And so the struggling sheep remain

vulnerable, cut off from their shepherds in the online world.

But virtual living has a wider destructive impact on Christian living, because the values of the virtual world are opposed to Christian values. The virtual world is a world of fakery and deceit. It is a world without objective truth, where your truth (a.k.a. your own opinion) is the only truth that matters. The whole setup is contrary to the biblical view that prizes honesty and objective truth.

The virtual world makes deceit easy because your profile online can’t easily be tested against the real you – the weak, failing, and sinful person you actually are. And without friends able to helpfully wound you by pointing out your real weaknesses, you remain blind to them, ignorant of sinful habits you need to deal with.

In social media, people are not expected to be themselves, but instead to project themselves as the people they would like to be, or rather, as they would like others to think they are. The shared videos, photos, ‘likes’, and the whole online paraphernalia are carefully curated to create a lie. Christianity emphasises truthfulness; the virtual world values deceit. So Christians trying to work and live in this online world have to constantly resist these twisted values.

The virtual world panders to your ego and encourages pride, because not only does it foster a lopsided presentation

of yourself, but it encourages you to dissociate from others of contrary opinions. Such dissociation can be by active choice (deleting accounts, blocking followers, and so on), but it also follows from the physically isolated situation of the Virtual.

With fewer and fewer chance encounters with physical people airing different views and uncomfortable facts, it is all too easy to come to believe everything everyone is telling you. The narrow confines of the online world are a perfect laboratory for groupthink and narcissism. No one disagrees with you (they’ve been blocked, deleted, de-platformed) and everyone ‘likes’ you.

This all directly opposes the vital biblical values of honesty and truthfulness, contrition and humility. Instead of ego-stroking online, we need loving criticism. We need the rebuke of a friend walking beside us. We need correction by those who love us as we actually are and are willing to expose our self-deceit. It is hard to be humble if everyone you encounter is telling you that you are wonderful.

More generally we need to be mixing with people we don’t like naturally and wouldn’t choose to meet. That is, we need to be at real-world, physical church meetings. Of course, simply being there isn’t enough. It is all too easy to replicate the online experience in real life by only interacting at church with people who share our educational, social, and occupational background.

We need to talk with people who are older than us, discuss our thoughts with those who are younger than us, chat with people of different ethnic groups, and generally meet with people whose past and present life experiences are very different from our own.

Such interactions nuance our understanding, enhance our sympathy, and enable us to truly understand and tolerate others. And we can encourage others face-to-face with a quality that transcends anything possible online. We can offer and deliver practical help to one another, show hospitality, and be there to welcome and witness to visitors.

Source: Shutterstock

18 | Evangelical Times, February 2024

Features

By Roger Fay

Elder at Zion Evangelical Baptist Church, Ripon, North Yorkshire, and former editor of ET.

The life and hymns of

Charles Wesley

This is the second instalment of a two-part article on the 18th century Methodist preacher and hymnodist Charles Wesley.

Hymnwriter

Charles Wesley was the hymnwriter par excellence of Methodism. He has been called the poet of the 18th-century Evangelical Revival. Although no mean preacher and pastor, his hymns were his greatest contribution to the whole evangelical movement.

It is estimated that Wesley’s huge lifetime output came to over 6,000 hymns and 3,000 sacred poems. Along with Isaac Watts, he was responsible more than any other hymnwriter for helping Christians break away from singing exclusive psalmody to a fuller, new covenant expression of praise.

Charles wrote for all occasions, expressing all kinds of individual and corporate Christian experience, and reflecting all the major seasons of the Christian calendar. So comprehensive was his scope that the variously published Methodist hymnbooks, while including exquisite translations of Moravian hymns by John Wesley and hymns by Isaac Watts, Philip Doddridge, and other hymnwriters, were largely Charles’s creation.

The hymnbook became a kind of theological manual for thousands of ordinary Methodists. Some of Charles’s best-known titles still sung today include ‘Arise, my soul

arise’; ‘And can it be that I should gain?’; ‘Christ the Lord is risen today’; ‘Come, thou long expected Jesus’; ‘Depth of mercy, can it be’; ‘Hail the day that sees him rise’; ‘Hark! the herald angels sing’; ‘How happy are they who the Saviour obey’; ‘Jesu, lover of my soul’; ‘Jesus, the Name high over all’; ‘Love divine, all loves excelling’; ‘O for a heart to praise my God’; ‘O for a thousand tongues to sing’; ‘Rejoice, the Lord is King’; ‘Soldiers of Christ, arise’; ‘Thou hidden source of calm repose’; and ‘Ye servants of God’.

Wesley’s poem ‘Wrestling Jacob’, with its first line ‘Come, O thou Traveller unknown’, is widely viewed as the greatest of his compositions. Isaac Watts said of it, ‘This single poem is worth all the verses which I have written.’ As with ‘Shepherd Divine’, it is based on Genesis 32:24-32 and, like many of Charles’s hymns, is a valuable commentary on the biblical passage alluded to, as well as an inspirational expression of worship. The hymn’s final line affirms of the Angel of the Lord that, ‘Thy nature and thy name is love’.

In Wesley’s hymns, copious biblical allusions from across Scripture are skilfully blended into exalted praise of God. Consider, for example, the final

two verses of his hymn, ‘Sing to the great Jehovah’s praise’, written for the beginning of a New Year:

Our residue of days or hours

Thine, wholly thine, shall be:

And all our consecrated powers

A sacrifice to thee.

Till Jesus in the clouds appear

To saints on earth forgiven,

And bring the grand sabbatic year,

The jubilee of heaven.

In this short space he weaves together biblical references to personal consecration (Romans 12:1), the Nazarite vow, the return of Christ, the year of Jubilee, and Old Testament thank-offerings. He had such insight because, like Bunyan, his mind was soaked in the Scriptures. It was pervaded by the Book of Common Prayer with its litanies, confessions, and collects, and by the Church Fathers, mystical writers, Christian poetry, and even secular poetry. Echoes of the following poets have been detected in his compositions: William Shakespeare, John Milton, George Herbert, John Dryden, Alexander Pope, Matthew Prior, Edward Young,

and his own brother Samuel Wesley.

Charles ransacked his sources to express authentic spiritual experience. The poetic muse was deep in his DNA. He never stopped composing; he was like an ever-gushing spring. In his old age he would compose hymns on horseback in shorthand and, reaching his City Road house, rush inside crying, ‘Pen and ink! Pen and ink!’

Charles Wesley’s words have a compelling quality, although today the meaning of some of them has been blunted by disuse or changed use; for example: ‘tremendous’, ‘antepast’, ‘latent’, and ‘panoply’. This too explains the widespread and unfair misunderstanding of the first line of his once well-known children’s hymn, ‘Gentle Jesus, meek and mild’. Occasionally he even coined his own words, although the meaning is clear enough. For example: ‘Extend the arms of mighty prayer, ingrasping all mankind.’

Sometimes Charles’s hymns soar to such a height of spiritual experience that we find them difficult to sing today with reality, with the spiritual temperature noticeably much cooler than then. Yet difficult as it is to attain to such experience, their words still

show us what we should aspire to. For example:

How happy are they who the Saviour obey,

And have laid up their treasure above.

Tongue cannot express the sweet comfort and peace

Of a soul in its earliest love.

The last line of many of his hymns ends with the believer in heaven. As Frank Baker pointed out, Wesley often kept the ‘punch-line’ for his congregation to the end. Witness these climactic endings: ‘Till we cast our crowns before thee, lost in wonder, love and praise’; ‘On the wings of angels fly, show how true believers die’; ‘And walk with our God, till we fly to the skies’; ‘Then shall his love be fully showed, and man shall then be lost in God’; and ‘With confidence I now draw nigh, and Father, Abba, Father cry’.

Master craftsman

To examine how Wesley constructs his hymns is to discover a master craftsman at work. One of his favourite devices is to combine in a structured way simple, forceful Anglo-Saxon words with polysyllabic Latinate words. He made use of the Latinate to emphasise feelings, experiences, and theological paradoxes.

In these he emphasises glorious mysteries of the Christian faith: ‘indissolubly joined’; ‘inextinguishable blaze’; ‘let thy glorious toil succeed’; ‘our God contracted to a span, incomprehensibly made man’. And, with sheer brilliance: ‘Assert thy claim, maintain thy right, come quickly from above, and sink me to perfection’s height, the depth of humble love.’

Frank Baker has demonstrated that Charles was a master of rhetoric (rhetoric is the effective use of language, using figures of speech and other compositional techniques). Rhetoric was an important skill in Wesley’s day, when marshalling words to their fullest effect, whether in speech or writing, was highly valued. Wesley used such devices with consummate skill.

Source: Shutterstock

Evangelical Times, February 2024 | 19

A walk with Mr O

By Stuart Olyott

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

Mr O, I’ve got a lot on my mind today. We’ve got terrible trouble in our family – by that, I mean our extended family. I don’t want to go into details, but there’s been a massive falling out. Lots of family members, who’ve been accusing and insulting each other, are no longer talking. If I meet this group here, then that group there won’t have anything to do with me. It’s awful, and I don’t know what to do.

That’s really sad, and I can see that you are upset. The Lord never intended family life to be like that, so it’s all the more important for you now to shine as a light in such darkness.

Yes, Mr O, but how?

Well, first of all, by realising that living the Christian life is simple.

Simple? What do you mean, simple? Believe me, there’s nothing easy about my situation. The family is in a mess and the whole thing is very complicated.

I said that living the Christian life is simple. I didn’t say that it was easy. It isn’t. Living as a Christian is sometimes very difficult indeed. But God’s answer to complexity is always simplicity.

Right now, Mr O, you and I are not on the same wavelength. What actually are you getting at?

Imagine that you are one of those old sea captains crossing the Atlantic. Your boat is seaworthy. Your crew is reliable. Everything is shipshape. But that doesn’t mean that you are going to escape the battering of waves, gales, and life-threatening storms, does it?

No, of course not. But I can’t quite see where this is going.

The old sea captain is confident that his ship won’t sink. But he could be blown off course. To prevent this happening he does just one simple thing: he constantly consults his compass, or, if he hasn’t got one, he uses his sextant to take readings from the stars. Using this one simple discipline, he navigates his vessel and arrives at last in harbour.

I think that I get it. I’m in the middle of a storm. The Lord won’t let me sink, but I’m definitely in danger of being blown off course. To avoid this I need to engage in one simple discipline. But what is it? What is the Christian’s compass in difficult situations? What is his guiding star?

It is 1 Corinthians 10:31: ‘Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.’

Could you say a bit more about that, please?

Satan will tempt you to ask and answer the wrong questions, such as, ‘How can I keep out of trouble?’, or ‘What can I do to stay in everybody’s good books?’, or ‘Can I do anything by way of damage limitation?’, and so on. No! No! The Christian life is not about you. The question to be asked – the only question to be asked – is ‘Which course of action will bring the Lord the most credit?’ Asking and answering that one simple question will guide you safely through all the intricacies of Christian decision-making.

If you were in my shoes, how in practice would you go about that?

For myself, I would get a large sheet of paper. At the top I would write out 1 Corinthians 10:31. Underneath it I would write, ‘Which course of action will bring Him the most credit?’ Then, one per line, I would list the names of every family member.

And then what?

Then I would pray and ask the Lord for wisdom, reminding him of his promise to give wisdom to all who ask him for it. Following that, I would write against each name the answer to our simple question. Finally, when all that has been done, I would write ‘SOLI DEO GLORIA’ – which was the great principle which drove the Protestant Reformation. It means, ‘May God alone be glorified!’

All this is new to me, Mr O. Thank you!

Stop looking at the waves! Fix your eyes on Jesus. Think great thoughts about him. And live in such a way that others will do the same!

Consider three of them. First, there is his highly effective use of oxymoron and its close relative, paradox (respectively, two apparently opposite words and two apparently opposite ideas closely associated for maximum effect). Of many examples that could be mentioned, there are: ‘I want a calmly-fervent zeal’; ‘Impassive he suffers, Immortal he dies’; and ‘Being’s Source begins to be, and God himself is born’.

Second, there is his use of repetition: ‘Died he for me? — who caused his pain! For me — who him to death pursued’; ‘Come, desire of nations, come’; ‘Hide me, O my Saviour, hide’; ‘All my trust on thee is stayed; all my help from thee I bring’. Notice that in two of these the repetition occurs on different lines of the stanza rather than the same line. Skilfully, he doesn’t overdo it; you are scarcely conscious of what is going on.

God’s call

Finally, let us highlight the most prominent feature of all in Charles Wesley’s hymns. It is his winsome call to sinners to close with Jesus Christ as Lord and Saviour. Such appeals were the Methodists’ crowning glory, whether in preaching or in hymns. They proclaimed the love of God; the need for repentance towards God and faith in Christ Jesus; and a forgiveness that can be known and felt.

Sometimes his hymns are the guilty sinner’s cry to God, as in ‘Jesus, lover of my soul, let me to thy bosom fly’. At other times they are the preacher’s appeal to sinners to come to Jesus Christ. For example:

Outcasts of men, to you I call,

Harlots, and publicans, and thieves!

He spreads his arms to embrace you all;

Sinners alone his grace receives;

No need of him the righteous have;

He came the lost to seek and save.

Come, O my guilty brethren, come,

Groaning beneath your load of sin,

His bleeding heart shall make you room,

His open side shall take you in;

He calls you now, invites you home;

A walk with Mr O

Christian living is simple

Come, O my guilty brethren, come!

For you the purple current flowed

In pardons from his wounded side,

Languished for you the eternal God,

For you the Prince of glory died:

Believe, and all your sin’s forgiven;

Only believe, and yours is heaven!

Or there is this superb hymn, based on the parable of the Great Supper (Luke 14:15-24):

Come, sinners, to the gospel feast;

Let every soul be Jesu’s guest.

Ye need not one be left behind,

For God hath bidden all mankind.

Sent by my Lord, on you I call;

The invitation is to all.

Come, all the world! Come, sinner, thou!

All things in Christ are ready now.

Come, all ye souls by sin oppressed,

Ye restless wanderers after rest;

Ye poor, and maimed, and halt, and blind,

In Christ a hearty welcome find.

His love is mighty to compel;

His conquering love consent to feel,

Yield to his love’s resistless power,

And fight against your God no more.

See him set forth before your eyes,

That precious bleeding sacrifice!

His offered benefits embrace,

And freely now be saved by grace.

This is the time, no more delay!

This is the Lord’s accepted day.

Come in, this moment, at his call,

And live for him who died for all.

Source: Shutterstock

20 | Evangelical Times, February 2024

Book Reviews

Who What Why: Slavery series

Danika Cooley

Christian Focus

c90 pages; £6.99 each

This inspiring series will awaken children and parents to the amazing way God used his people to stand up against slavery and change minds, hearts, and laws towards bringing it to an end.

Each book centres on a key biblical concept which shaped the actions of Christian abolitionists.

Why Did Slavery End? explores the history of slavery around the world and shows how God brought about emancipation in different places through Christians who took seriously his command to ‘love your neighbour as yourself’. Some examples of slavery in recent history are also covered; it isn’t just a rosy picture as the title might

imply. However, modern slavery isn’t examined.

Who Were the Abolitionists? looks closely at ten individuals who made a key contribution to abolition, as God placed them in their circumstances ‘for such a time as this’. Familiar characters like William Wilberforce feature, as well as less famous names such as Phillis Wheatley and William Knibb. Reading about their very different lives and roles will open readers’ eyes to the working of God’s providence in all kinds of aspects of the anti-slavery movement. They will see how their own unique circumstances can be used by God for his purposes, too.

What was the Underground Railroad? focuses on courageous Christians who ‘obeyed God rather than men’ by helping

American slaves escape prior to the Civil War. Readers will be challenged by stories of the ordinary people who played their part by opening their homes, giving food and clothing, providing transport, and guiding fugitives along their long dangerous journeys to freedom.

Each book is rich in facts and real-life stories, as well as Bible teaching about important matters relating to slavery, such as being made in the image of God and the nature of sin. They are designed for independent readers aged 9+, but though they are brief and dotted with quirky illustrations, the content isn’t light and background knowledge is often assumed. So, to get full value from the books, I’d encourage older children and parents to read them too!

And make sure you have your Bible and atlas handy!

They will provoke many conversations and questions, and inspire further learning. Accompanying lapbooks (activity sheets), available from the author’s website, help you and your children study them in more detail, discuss them, and record your learning in a fun way.

The books don’t just aim to inform, they aim to inspire! Cooley’s heart is evidently to instil in readers the same godly passion for freedom that drove the abolitionists of the past. They will challenge children and adults to consider how their own prayers and actions can serve God’s purposes today.

Elizabeth Farquhar

Somerset

A New Exposition of the London Baptist Confession of Faith of 1689

Rob Ventura (ed)

Christian Focus

568 pages; £29.99

A commentary on a Reformed confession is in many ways a more accessible and pastorally focused systematic theology. And more insulated from theological originality.

Studying a Reformed confession is like being pastored by the Puritans. Worthy modern theological statements abound, but don’t tend to include sections on assurance of faith.

Studying a Reformed confession is a great reminder of unity. The overlap between the Presbyterian Westminster Confession, Congregationalist Savoy Declaration, and the Baptist 1689 Confession is huge.

Excellent expositions of the Westminster Confession abound, such as those by

A. A. Hodge, Robert Shaw, and Chad Van Dixhoorn. Reformed Baptists have long hankered after one of their own; now they have two.

The New Exposition features over 20 contributors across 32 chapters. Often such an approach leads to an unevenness in the quality. Editor Rob Ventura has mitigated that by playing to the contributors’ strengths. For example, Sam Waldron is well suited to more theological chapters like that on God and the Holy Trinity.

Helpfully, reference to original languages is rare. Authors quoted range from theologians like John Murray to communicators like John Blanchard. There is a useful subject index.

The authors appreciate rather than venerate the confession. The lack of a clear statement on the ‘mandate

to bring [the] gospel to the world’ is noted. The omission of a section on divorce is discussed. There is thoughtful discussion of issues such as infants dying in infancy.

The weaker chapters are the exception. Two authors note that the doctrine of sin is an ‘area of theological weakness today’, but puzzlingly pass up the opportunity to remedy this.

Confessing the Faith (Volume 2) by James Renihan – available from Broken Wharfe for £28.99 – is a different and complementary type of work. Whereas the New Exposition is focused on applying the confession today, Renihan is focused on the historical context.

Strikingly, Renihan answers the questions people are asking. He assesses how words were used when the confession was

published. Renihan draws on a wide range of 17th century believers of various persuasions to understand each sentence in the confession.

Those comparing confessions often ask, why did the Baptists decide to make a seemingly trivial alteration to the Westminster at this point? Renihan will have thought about it and provides an answer.

I have been readily using the New Exposition for current application and Renihan’s Confessing the Faith for original meaning for several months. I heartily commend both. Someone wanting to take a first step towards deeper theological understanding should begin with the New Exposition.

Paul Smith

Margate

Evangelical Times, February 2024 | 21

Book Reviews

Reuben Bredenhof

Reformation Heritage Books

138 pages; £14.00

We are called as Christians to be profoundly counter-cultural, but too often are moulded by the culture. Many Westerners feel entitled, take much for granted, and live for self. Posts on my local community group major on council failings, inconsiderate dog walkers, and outrage at the Welsh government’s 20 mph limit!

I started this fine book flying to see our daughter

Thank God:

Becoming More Grateful to the Greatest of Givers

in America just before ‘Thanksgiving’. For many this is a family feast – no longer giving thanks to Almighty God for his bounty and grace. I once spent a year teaching in Malawi; I had no idea how privileged the UK was until then. Now I daily thank God for peace, prosperity, and freedom.

Thank God is written to challenge and encourage Christians to exult in our salvation but also to stop and think about the daily benefits we receive from God, whether it be clean water, light, heat, food, shelter, health care,

friendship, beauty, etc. Chapter 1 sets the tone by asking ‘What do you have that you did not receive?’ The author asks us to consider the grace of God in giving us what we don’t deserve. The rest of the book urges us to be grateful and full of thanksgiving, even in the hard times.

This book is timely and can transform us from being life’s critics to joyful and giving people who commend the Saviour and the Gospel. Bredenhof concludes: ‘Today’s gratitude to God is only a small beginning of our

eternal project. So we seek to grow in thankfulness ... Begin today and continue always to “Give thanks to the Lord, for He is good”. For when you have fought the good fight and finished the race you will still be thanking the God of all grace – forever and ever.’

Kerry Jonathan Orchard

Cardiff

Joe Rigney

Crossway

160 pages; £9.99

When we find ourselves facing difficult situations, do we show courage or cowardice? Joe Rigney’s contribution to the Growing Gospel Integrity series, created in partnership with the Union School of Theology, seeks to encourage the growth of Christian fortitude. This is a courage which is not self-reliant, but based upon the fact that our biggest fear has been removed. Thanks to Jesus’ completed work on the cross, the believer has no threat of wrath or fear of being cast into hell.

Rigney writes, ‘This gospel is the fountain of Christian courage. It is the source of holy boldness and fortitude. And this gospel courage has two distinct movements – boldness before God and boldness before men.’ Now that there is no condemnation for those who are in Christ Jesus, and with the help of the Holy Spirit, the reader is encouraged to boldly share the truth of the whole gospel, including the difficult bits that might offend our listeners.

By drawing on a wide range of biblical examples of courage, boldness, and cowardice, Rigney illuminates the pathway to growing in Christian fortitude. It is an easy-to-read, concise book which focuses on boldness in gospel proclamation that will be beneficial to all those seeking to share their faith, as well as those who are at the start of a preaching ministry. While helpful, more could have been said

about how the gospel enhances courage for those facing serious disease, death, persecution, and the problems of living in a fallen world. Maybe the author was constrained by the length of the book?

Nevertheless, this is a helpful contribution. As our society abandons its Christian foundation and becomes increasingly antagonistic towards our faith, we are all going to need to grow in biblical courage.

Matthew Clay

Tenterden, Kent

Courage: How the Gospel Creates Christian Fortitude

John Owen

Banner of Truth

237 pages; £6.50

These 13 modernised sermons from volume 9 of John Owen’s Works expound the graces of faith, love, humility, and hope. Owen defines saving faith in the first sermon, then expands on the importance of steadfastness in the faith. He returns to this subject in the text ‘God the Saints’ Rock’ (Psalm 61:2). Five sermons unpack ‘walking humbly with God’ (Micah 6:8). One tender but powerful sermon exhorts his congregation ‘above all’ to ‘put on love’ (Colossians 3:14), emphasising the priority of love and especially the church as the location in which love is to be practised. Finally, three sermons on 1 Corinthians 15:31 encourage us to be prepared ‘every day to die cheerfully’.

As you would expect, there is rich spiritual food: Christ is the Rock in whom we hide and in whom God reveals himself; we are reminded of the perfection of God’s providence, of the priority of walking humbly with God, and that ‘faith empties the soul of self’ (p. 149). There are also astute pastoral observations: ‘I believe that grace changes the natural temper and ennobles it…And we are to make use of grace to this end, and not to humour and please ourselves, and act as if these things can never be altered in us’ (p. 83). You can’t say, ‘Well, I have a grumpy temperament and you just have to put up with it.’

The treasures and pleasures of this book are considerable, but I suspect would need to be worked at by some modern minds. I see some readers

struggling, for example, with the first few pages, defining faith, with Owen’s ‘observations’ and ‘propositions’ and concepts like ‘assent’ and ‘fiducia/trust’.

But once you get through that, there are riches aplenty. I certainly feel inclined to get the companion volume, Gospel Ministry.

Mostyn Roberts

Welwyn

Gospel Life

22 | Evangelical Times, February 2024

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Evangelical Times, February 2024 | 23

Features

What does Social Justice mean? Voddie Baucham defines it as ‘the redistribution of wealth, privileges, and opportunities. Social justice is about equity, not equality…so it is redistribution with a view toward achieving equal outcomes for various specified groups.’

Some might say, ‘We just use the term and redefine it for our own purposes.’ Dr Sharon James sounds the alarm about that approach when she says, ‘We need to understand that the single most powerful strategy adopted by the architects of Critical Theory was to hijack the word “justice”, and subvert its true meaning.’ True biblical justice is grounded in the character of God and his moral law. The concerns of Social Justice are worldly and not Christian.

To use the language is to accept the framework of Critical Theory, a neo-Marxist anti-Christian worldview. If we say biblical justice is similar to Social Justice, we at best confuse our hearers and at worst we could mislead them into serious error about God’s true and righteous standards. Here are five reasons why Social Justice is very different to biblical justice:

Social justice considers people in groups, but

the Bible treats people as individuals

In the Social Justice framework, the group you are identified with is far more important than your personal character, actions, and responsibilities.

A recent example of this is the ongoing claims for reparations (payments) to be made by white people to black people because of the sins of their forefathers in profiting from the horrors of the slave trade.

In Exodus 21:18-19 & 22:3, the civil law establishes the biblical principle of paying money to someone you have wronged to make restitution. But it is always the individual who commits the sin who should pay, not generations into the future.

If people are treated as groups, every new member of the group would need to make a further payment for the sins of others in a group. The Bible wisely limits restitution to the offender because otherwise, where would we stop?

Social justice teaches that sin is transferrable within groups, but biblical justice makes us responsible for our own sins

According to Social Justice, men are guilty of the sins of all men because they share the

S0urce: Shutterstock

Social Justice is a hot topic both in our culture and the church. I recently gathered with hundreds of other FIEC church leaders at our annual conference in Blackpool to encourage one another to minister faithfully in today’s culture. It was an historic occasion as delegates voted to strengthen our doctrinal basis to define marriage according to Scripture rather than culture.

The conference was entitled ‘Ministry of Justice’ and it raised a key question in my mind: does adopting the language of Social Justice provide a useful connection point with the culture or does it lead us to compromise biblical definitions?

As our culture becomes increasingly opposed and even hostile to biblical truth, evangelicals are right to look for points of connection. We can find them, particularly when we recognise that the law of God has been written on the human heart (Romans 2:15). A shared concern to protect the life of the unborn and elderly is one important connection we might be able to make with some.

But to be clear, Social Justice is not a wise connection point with our culture. The problem is that when the term ‘Social Justice’ is used, it carries with it a framework and worldview that is far removed from biblical Christianity. It’s like using the term ‘red card’ in a conversation about behaviour management. Although you might not be talking about football, using the word carries with it the idea of how a red card is used and what it means in a game of football – so a red card offence implies someone is going to be removed from an activity.

same chromosomes as all men. Churches are made guilty of the sins of Christians in the past and called to recognise and repent of the wrongs of Christians from previous generations because they share in their identity in Christ.

My wife and I have a friend of African origin and she finds this idea that Christians today should be guilty of the racism of Christians in the past quite wrong. She wrote to us, ‘We can indeed dig into history and find there were people that were discriminated against as a result of their ethnicity, but the same can be said of class, status etc. To limit this to the church and then to say it’s something to apologise for is not scriptural.’

What about the way the Old Testament prophets spoke about the sins of nations? What is being described by the prophets are great evils that are particularly prominent in nations. That doesn’t mean that every person in that country would be held to account for that sin on Judgment Day unless they had personally engaged in the sin or neglected to stop it when they had the opportunity.

Given this important distinction, it may be better to speak about national or structural evils rather than sins. These are not sins for which every person in a group would be guilty in such a way that they could be called to repent personally of those wrongs. Christians in the UK rightly grieve and lament that abortion is legal in our country. However, we are not guilty of the sin of every abortion just because we are British.

This language might be a helpful way of speaking about societies that were marked by great evils. For example, some States in the USA were characterised by the evil of racism before the landmark Civil Rights Act of 1964.

Social justice invents unbiblical ‘sins’

‘Triggering’ is a great ‘sin’ in a Social Justice worldview. Speaking in a way that might be challenging or unsettling without giving a ‘trigger warning’ at the start of a talk is an almost unforgivable ‘sin’ for

Is Social Justice biblical justice?

By Matthew Seymour

Elder and pastor at Emmanuel Church, Leamington Spa.

1

2

Continued on page 24

3

‘I am increasingly concerned that evangelicals are making the same mistake in this area that Christians made in how they responded to the challenge of Darwin’s ideas in the 19th century.’

24 | Evangelical Times, February 2024

the following key question, ‘Since Jesus presumably walked on Roman roads that were built by slaves does he bear the guilt for the sins of those who wrongly enslaved other human beings?’

Although Jesus never condoned slavery, he benefited from the work of those slaves. Does that mean he should have paid reparations to make things right? I would hope not! The concepts of Social Justice would make Christ guilty of these things. If Christ isn’t perfect, then he is not a fitting Saviour – able to bear our sins as the true unspoiled Passover lamb.

Social justice undermines the work of Christ

The very heart of the gospel message is that there is no condemnation for those who have faith in Christ Jesus (Romans 8:1).

But if sin is transferrable and we need to repent of the sins of others, we can never really know that we are forgiven. There is always something else to repent of and the joy of a clear conscience that comes from the finished work of Christ on the cross is stolen from the believer. Part of our ‘sin’ in Social Justice is our group identity. And if that’s our sin, we can never really be cleansed and forgiven from it.

Features

some. I sometimes wonder how many times the Corinthians could have raised the charge of triggering against Paul, given some of his challenging teaching in both his letters to the church.

We might imagine that the Lord Jesus Christ would have been ‘non-platformed’ or ‘uninvited’ following some of his rebukes of the disciples or the religious leaders!

Unconscious bias is another area of concern for Social Justice. It is used to say that someone is likely to be prejudiced against another person because they have a different group identity, such as ethnicity or skin colour.

It is right to say that we can be unaware of some of our sins, and those could include prejudice, but it must be possible for the Lord to make us aware of a sin – through the Spirit’s conviction or another believer’s gentle rebuke – in order for us to be challenged about it.

This does not mean we can necessarily quantify all our sins. But for someone to challenge us about a bias it must be a real sin, rather than one that is assumed or implied because we are a part of a particular group.

We should also be very careful not to judge the hearts of others. Only God knows our hearts and he has not given us the ability to fully and accurately see the hearts of others. Unconscious bias assumes far too much about our ability to see into the human heart based on assumptions from group identity.

Social justice undermines the perfection of Christ

Jesus himself was a member of several groups who would collectively be called to repent of their sins as groups according to a Social Justice worldview. He was a man and a Jew. Does that make him guilty of the sins of other men and other Jews?

A good friend summarised the problem with Social Justice by asking

For this reason, respected theologians like Owen Strachan are beginning to ask if our response to Social Justice is a central gospel issue. That should make us exceptionally careful about using the ideas as a connection point. His book Christianity and Wokeness is a useful resource for further study.

Our approach to Social Justice isn’t a minor issue over which we can have ‘healthy disagreement’. Voddie Baucham has rightly pointed out that Social Justice is a different gospel, with different definitions of sin and different means of forgiveness and cleansing.

I am increasingly concerned that evangelicals are making the same mistake in this area that Christians made in how they responded to the challenge of Darwin’s ideas in the 19th century. At the time, it seemed like a good idea to see connections between the Bible and what Darwin was teaching. Some sought to integrate the two. As time went on, wise believers recognised the problems with Darwin’s ideas and made it clear that these two worldviews can’t mix.

The same kinds of problems exist with Social Justice. Rather than seeing it as a connection point, we should reject it as a different kind of justice – a worldly kind of justice, not a biblical one.

Is Social Justice biblical justice?

4

Continued from page 23

5

My guess is that most of us feel as though there is always far more to do at the end of each day than there is time to do it. Our fast-paced world threatens to steamroll us if we can’t keep up.

This demands effective prioritisation from us. Because 30 pounds just won’t fit into a 15-pound bag, we have to be intentional about what we put

in and what we leave out. But this can also lead to impatience because we want to squeeze in as much as possible.

We tell ourselves that if we could just do things a little faster or if we could do more than one thing at a time, we might be able to squeeze 20 pounds into our 15-pound bag. In this subtle way, a propensity to impatience can and often does gain a foothold in our lives.

This propensity to impatience is regularly ignored. Impatience itself is frequently tolerated and sometimes even regarded as a positive trait, at least in certain cases.

The businessperson who is consistently impatient can often be regarded favourably as one who ‘gets things done’. Why, then, should we be so sensitive about the sin of impatience when it can have such positive consequences?

If it helps us to survive in our fast-paced world, to accomplish more every day than we would otherwise, and to climb the corporate ladder in our chosen

career field, then why get so worked up about it?

We need to remember, first, that impatience is a manifestation of pride. We are impatient because we want to ‘be like God’ (Genesis 3:5), who alone gets everything done all the time. God speaks, and it always happens. Nothing frustrates his will; nothing limits his accomplishments. He always accomplishes everything that he wants to accomplish, and he always does so at the precise moment that he wants it to be done.

We are impatient because we are not like that, and we so desperately want to be. And since pride really is ‘the great sin’ (as C. S. Lewis said), we ought not to tolerate it or to turn a blind eye to it in any of its manifestations.

The second thing I would say is that patience is a fruit of the Spirit (Galatians 5:22). Every Christian, by definition, is indwelt by the Holy Spirit (Romans 8:9-11). And if the fruit that the Spirit produces in

us includes patience, then every Christian should necessarily exhibit patience in his or her life in increasing measure.

Patience is not optional for us as Christians because possessing the Holy Spirit isn’t optional. To turn a blind eye to impatience in our lives is therefore to deny that

Christians must be indwelt by the Holy Spirit or to suggest that the Holy Spirit won’t produce patience in our lives – both of which are completely untrue.

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

Commonly tolerated sins:

Impatience

By Guy M. Richard

President and Associate Professor of Systematic Theology at Reformed Theological Seminary in Atlanta, Georgia.

Source: Shutterstock

Evangelical Times, February 2024 | 25

Features

How Puritan women debunk three Puritan stereotypes

By Jenny-Lyn de Klerk, editor at Crossway and author of 5 Puritan Women: Portraits of Faith and Love.

A new approach to learning about the Puritans

I hate to say it, but Puritan stereotypes – which go all the way back to the 17th century – are still going strong. It almost seems like no matter how many solid scholarly books are written about them, the stereotypes will live on. We like to be able to call things ‘puritanical’ and turn up our noses to people turning up theirs. But maybe what we need is an entirely new approach.

Though the average person may be familiar with Puritan men like John Bunyan or John Owen, they have often never heard of Puritan women. Yet these ladies were quite impressive in their own right, and looking at their lives and writings does a lot to put the misunderstandings to bed! Here are three stereotypes that I think are debunked by Puritan women as we examine how they simply went about their lives.

Stereotype #1:

The Puritans were religious extremists

Out of all the stereotypes about the Puritans, I think this is the most common. Being a Puritan meant being intense – crazy even! Or at least that’s what people say. But when I first started reading the Puritans, I saw that they were actually notable for their moderate and reasonable arguments and ways of living.

The writings of Puritan women show just that. Though they were very religious people

in that they valued, talked about, and engaged in religious activities on a regular basis, they were not what some may call religious fanatics or fundamentalists. This is seen, for example, in the life advice that Lady Brilliana Harley gave her firstborn son Edward. She wrote to him not only about spiritual things but also his physical, mental, and emotional health.

Thus, though the spiritual was often paired with these other aspects of existence, it never became so dominating that it contradicted what we would say today are balanced or holistic life principles, like the importance of eating healthy, getting exercise, reminding ourselves of our own worth, affirming the worth of others when they are embarrassed, and forgiving enemies when they hurt us (all topics that Harley wrote about to her son).

Puritan women (and the Puritans in general) deeply cared about religion, but they didn’t become unbalanced people because of it.

Stereotype #2:

The Puritans were anti-society

When people picture the Puritans, they picture a group of individuals who want to make rules and use those rules to form an in-group and, consequently, an out-group.

But even more than this, they picture that in-group nourishing all sorts of ideas that are hateful – we are the elect and they are the reprobate; we are holy and they are base; we are fundamentally good and they are fundamentally evil.

To be fair, some of this is not entirely wrong. The Puritans did see themselves as part of a godly bunch. However – and this is the important part – that group was meant to engage with and even love those outside of it, not reject and hate them. This is seen very clearly in the lives and writings of Puritan women, and I think my favourite example is from Lucy Hutchinson.

In the theological treatise she wrote for her daughter Barbara, Hutchinson argued that for Christians to grow in their thankfulness to God, they need to love people – including believers and unbelievers – more than they currently do! In fact, the more they love people, the more they will love God, because they will see just how amazing he is when he blesses every person on earth with diverse gifts – like nature and animals – so that even those who are going through severe trials have a reason to be grateful.

Overall, it is simply reductionistic to say that the Puritans hated unbelievers or society in general.

Stereotype #3:

The Puritans were joyless and cold-hearted

In my opinion, this is the funniest stereotype. Many believe the Puritans were half-humans who didn’t laugh, drink, have sex, or enjoy life’s little pleasures. My first response to this is, how do you think any of them had children? This is often rebutted with, ‘Sure, but they didn’t want to, and they didn’t like it!’ Again, the writings of Puritan women show us that this is simply not accurate.

Some of us might be familiar with Anne Bradstreet’s great love poetry about her husband, but there are lots of other examples of this kind of enjoyment of earthly relationships and things.

Bradstreet also wrote about her love of her house and its furniture; Mary Rich wrote about how sensational it was to provide for the earthly needs of others, and Harley noted foods, eyeglasses, fabrics, and dinnerware she liked (and, in my favourite letter exchange with her husband, once got in an argument with him about who loved the other more!). This really should be less surprising than it is, which is something I just have to chuckle about.

Overall, these women were in some ways very ordinary, and in other ways extraordinary. They loved God and godliness, went through regular life events, and lived typical 17th century lives; they also did extraordinary things by exhibiting great strength, intellect, and virtue, and truly attempting to live out biblical truths in all areas of life.

They were neither extremists nor people-haters nor fun-squelchers, but applied themselves to their religion, led balanced lifestyles, served their churches, reached out to their communities, knew when to be serious, and knew when to play, tease, and giggle. Reading their stories for yourself will show you just how relatable and inspiring they can be.

Content adapted from 5 Puritan Women by Jenny-Lyn de Klerk. This article first appeared on Crossway.org; used with permission.

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‘Puritan women (and the Puritans in general) deeply cared about religion, but they didn’t become unbalanced people because of it.’

Source: Shutterstock

26 | Evangelical Times, February 2024

Heath Evangelical Church

Whitchurch Road Cardiff CF14 3LZ

T: 029 2061 7738

E: office@heath-church.org

W: www.heath-church.org

Pastor: Revd Wyn Hughes

Asst. Pastor: Revd Andy Christofides

Sunday Services: 10.45am & 6.00pm

Bible Study/Prayer Meeting:

Wed 7.30pm

one2two

Bookshop & Coffee Shop

Adjoining the church. Bookshop stocks

Reformed & Evangelical books, including

second hand. Also cards, gifts, DVDs & CDs.

Open weekdays 10.00am to 5.00pm.

Coffee Shop serves quality drinks, meals

and homemade cakes.

Open weekdays from 9.00am to 3.30pm.

Tel: 029 2062 1798

E-mail: sales@heathchristianbookshop.org

www.heathchristianbookshop.com for on-line sales

•

•

Coming to Southampton?

You are welcome to join us in Sholing at:

Spring Road Evangelical Church

Reformed Evangelistic

Non-ecumenical Non-charismatic

• Expository Ministry

Sunday services: 11.00am and 6.30pm

Pastor: Mark Stocker (023) 80432850

www.springroad.org.uk

•

•

Evangelical Times, February 2024 | 27

Crunch Points

Crunch Points

By Jeremy Walker

Pastor of Maidenbower Baptist Church in Crawley.

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

Should I greet JWs?

Source: Shutterstock

I reckon the best-known verse in the Bible today is ‘Judge not’. It’s a nifty, two-word response to almost any moral criticism. Are you meant to be on a diet and your friend sees you tucking in to a big bag of crisps? ‘Judge not!’, you retort.

The church minister preaches a sermon from the Bible about a common sin in society; at the door, on the way out, an upset listener collars him: ‘Doesn’t the Bible say, “Judge not?”’ A politician is explaining the damage that extra-marital affairs do to society: ‘Judge not!’ the newspaper columnists say.

These two words serve as a convenient moral force-field that shields us from anybody’s disapproval. It is, of course, a rather silly misuse of the verse. Try putting it on the lips of a war criminal. ‘You’ve just killed innocent Syrian civilians,’ says the judge. ‘Judge not!’ says the

army officer. The police arrest a youth for stabbing someone to death; ‘Judge not!’ is his defence.

When Jesus said, ‘Judge not,’ he was not asking his disciples to suspend their moral faculties. He wasn’t telling Christian judges to quit their jobs and find a new career. After all, in the same sermon, Jesus lays into the religious leaders for their hypocrisy.

So what did Jesus mean? He’s talking about an attitude towards others that sits on our high-horse, looking down on them as if we’re morally superior. This kind of simplistic ‘judging’ splits the world into good and bad people. It’s letting ourselves think that there are moral monsters over there, and then nice people like me over here.

One day a man was robbed by a highwayman, and lost all his money. That night he thanked God that he was not at the other end of the gun. He was saying, ‘There, but for the grace of God, go I.’ That’s the mind-set Jesus is calling for. I don’t like it, but it’s actually loving when someone dares to tell me where I’ve deviated from the Bible.

Sadly, in Britain, it feels like we’re creating ‘no-go’ areas where we’re no longer free to express moral disapproval – in sexual choices, or even religious matters. When Jesus says, ‘Judge not,’ he’s not telling us to stop every kind of criticism, but to do it without a flame-thrower. Why? because, morally speaking, we’re all in the same boat.

Judge not

By Simon Arscott

Minister of All Nations Church Ilford.

It’s a rainy Saturday morning and Jehovah’s Witnesses knock at the door. If I invite them in and share the gospel, am I violating 2 John 10?

First of all, I am delighted to know that you are seeking to share the good news of Jesus Christ with lost men and women. We must pray that the Lord would save them from their sin and misery. I am glad, too, that you are sensitive to some of the dangers and temptations that can come even – perhaps especially – when we set out to do the will of God.

The verses which are troubling you say, ‘If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him, for he who greets him shares in his evil deeds’ (2 John 10-11). In context, the doctrine in question is the true teaching and faithful confession of Jesus Christ as coming in the flesh (vv. 7, 9). The Jehovah’s Witnesses do not ‘bring’ (teach) Jesus Christ coming in the flesh, so they do not know God (v. 8) and are under his judgment (Galatians 1:8).

To get this right, we need to know what it means to receive someone into your house, and what it means to greet them. Would you have sinned if you invited them in because they were cold and wet, not knowing their teaching, or have you already sinned by opening the door and saying, ‘Hello, how can I help you?’

‘Receiving someone’ here means offering them the kind of supportive hospitality you might

provide to a visiting preacher – giving them a room, offering them meals, welcoming them into your family circle, providing a base of operations for their teaching.

It does not forbid letting a Jehovah’s Witness come into your home for the purpose of telling them the gospel, not even if you give them a cup of tea while their wet coats dry out. You can show common kindness to them which honours God and might open a door to their hearts (Matthew 5:43-48).

To ‘greet’ someone here is to speak a blessing upon them. Older translations forbid the wishing of ‘God speed’ – asking God’s favour on their travels and labours. What is forbidden is endorsing and encouraging their false teaching, wishing them well in the spreading of their poison.

I don’t think you need to get worked up about the meaning of common farewells (note that language!) but you would want to send them on their way with earnest and affectionate

warnings against their damning convictions and actions, rather than praying for the Lord’s blessing on their efforts.

You cannot wish them well, outside of asking that the Lord would open their blind eyes and soften their hard hearts. Sincerely and meaningfully to wish divine favour upon their work would be to participate in their sin (compare 1 Timothy 5:22).

The question has to do with the motive, nature, and extent of your ‘welcome’ into your home. If you are bringing someone under your roof because you have an opportunity to speak the truth of Christ to them, and you can do so without endangering your own soul or those of others, and if – having done so – you send them on their way without any desire, felt or spoken, that the Lord would prosper them in speaking lies, then you are most free to do so.

We would encourage it where appropriate. But, by all means, keep your wits about you, and – in showing Christian courtesy and compassion – make sure you do not, by your words or your deeds, assist or invest in their false doctrine, lest you effectively participate in their muck-spreading. And, after all, even if the Lord does not save them through your efforts, a couple of hours telling them God’s truth is two hours less that they are spreading their lies!

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

Source: unsplash

28 | Evangelical Times, February 2024

ROWLEY REGIS: Transformation Church, 1 Station Rd, Rowley Regis, B65 0LJ. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Dr Joy Samuel 07387 348145.

DROITWICH SPA: Witton Chapel, Tagwell Rd, Droitwich Spa, WR9 7BN. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Mr Stephen Jeffreys 01905 794271.

DARLINGTON. Geneva Road Evangelical Baptist Church, Geneva Road, Darlington, DL1 4HS. North Yorkshire Bible Rally, 7.45pm. Preacher: Chris Hand. www.nybr.co.uk.

CHIPPENHAM, Wiltshire. Ladyfield Church, Hungerdown Ln, SN14 0BA. Corsham & Chippenham Central Bible Study, 7.30pm. Speaker: Robert Strivens (Bradford-on-Avon). Contact (01225) 708643. www.cccbs.org.uk.

LONDON. Protestant Truth Society Bookshop, 184 Fleet St, London EC4A 2HJ. PTS Bite-size School of Theology, every Tues lunchtime from 1.10–1.45pm. Subject:

11am-3pm. All most welcome. Further details: tel. 01384 637314 / www.christianheritagecentre.org.uk.

FALMOUTH, Cornwall. Carrick Free Baptist Church 6th anniversary meeting, Bosvale Community Centre, Falmouth, TR11 4HQ. 3pm. Guest speaker: pastor David Kay. Buffet tea to follow; all welcome. Numbers appreciated for catering purposes. Telephone/text: 07741 476333; email: carrickfbc@gmail.com.

GORNAL, W. Midlands. Gornal Bible Fellowship, Lake Street Church, Lake St, Gornal, DY3 2AU. Meeting, 7.15pm. Preacher: Colin Robinson. Contact: (01902) 673150.

LONDON. Protestant Truth Society Bookshop, 184 Fleet St, London EC4A 2HJ. PTS Bite-size School of Theology, every Tues lunchtime from 1.10–1.45pm. Subject: ‘Christians do not make haste’. All welcome; tea & coffee provided.

WAPPENHAM: Towcester and Wappenham Evangelical Church, Wappenham Chapel, High St, Wappenham, nr Towcester, Northants, NN12 8SH. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Pr Trevor Thomas 07950 434258.

Events Diary

CHIPPENHAM, Wiltshire. Ladyfield Church, Hungerdown Ln, SN14 0BA. Corsham & Chippenham Central Bible Study, 7.30pm. Speaker: Jonathan Munday (Exeter). Contact (01225) 708643. www.cccbs.org.uk

BIRMINGHAM, Rowley Regis. First opening of the year of Christian Heritage Centre at Providence Chapel, Bell End, B65 9LU.

‘The need for Bible Meditation’. All welcome; tea & coffee provided.

HINCKLEY. Mount Road Baptist Church, Mount Rd, Hinckley, Leics, LE10 1AD. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Dr Adrian Parkinson 01455 615555.

OADBY. Oadby Evangelical Free Church, North Memorial Hall, Stoughton Rd, Oadby, Leics, LE2 4FL. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Pr Gary Prickett 07593 647654.

SHREWSBURY: St George’s Church, Drinkwater St, Frankwell, Shrewsbury, SY3 8QA. Christian Institute meeting 7:00pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Revd Tim Vasby-Burnie 01743 235461.

CHIPPENHAM, Wiltshire. Ladyfield Church, Hungerdown Ln, SN14 0BA. Corsham & Chippenham Central Bible Study, 7.30pm. Speaker: Derek Cleave (Long Ashton). Contact (01225) 708643. www.cccbs.org.uk.

THIS SPACE IS FOR YOU — send us details of your forthcoming special meetings, which we will endeavour to fit in, as space allows. Alternatively you can submit an event using the website: http://www.evangelical-times.org/events/submit.php

All items for the Events Diary must be received before the 1st of the month preceding the month of publication. They will be displayed in both the newspaper and ET website.

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Evangelical Times, February 2024 | 29

CHURCHES ENGLAND

Bedfordshire

WESTONING. Baptist Church, Greenfield Road, MK45 5JD. Sunday 11.00am & 6.00pm. Sunday school 9.30-10.30am. Tuesday prayer meeting/Bible study 7.15pm. Large on-site car park. Services also on Zoom, www.westoningbaptistchurch.org For further

details contact Matthew Aldridge pastor westoningbaptistchurch.org

BRISTOL

BRISTOL. Buckingham Chapel, Queen’s Road, Clifton, BS8 1LQ. Sunday 11.00am & 6.00pm, Wednesday 7.30pm. Contact: Pastor Oliver Gross, tel: 0117 3368711. www.buckinghamchapel.org.uk

BRISTOL. Zetland Evangelical Church, 4/6 North Road, BS6 5AE. Sunday 11.00am & 6.30pm. Contact: Eddie O’Brien. Tel: 0117 9629868. www.zetlandchurch.org.uk

CAMBRIDGESHIRE

CHATTERIS. Community Church, The King Edward Centre, King Edward Road, PE16 6NG. Sunday 10.30am. For Sunday evening and midweek meetings please phone Pastor Robert Read. Tel: 01354 694393.

CORNWALL

FALMOUTH. Carrick Free Baptist Church, Bosvale Community Centre, off Hillside Road, TR11 4HQ. Sunday 10.45am & 6.30pm. Tel: 01209 862920. E-mail: carrickfbc@gmail.com www.carrickfbc.org.uk

GORRAN HAVEN. Haven Church (off Church Street), PL26 6JN. Sunday 10.00am (Breaking of Bread) & 4.00pm. Wednesdays 7.30pm. Enquiries: 01726 842873. Website: www.havenchurch.info

ST AUSTELL. A warm welcome to Grace Church, 2nd Scout Hall, Polmarth Close, PL25 3TW. Sundays 11.00am. Tel: 01726 457802. www.gracechurchstaustell.org.uk

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DERBYSHIRE

DERBY. Castlefields Church. Sunday 10.00am & 4.30pm @ Derby Conference Centre, London Road, DE24 8UX. Wednesday 7.30pm @ Traffic Street, DE1 2NL. www.castlefieldschurch.org.uk, 01332 550879.

STANTON LEES CHAPEL (off A6 nr Darley Dale). Sunday: 8.00am prayer meeting; 2.30pm & 6.30pm services. Pastor Jonathan Bayes. Wednesday 7.30pm. Tel: 0771 2080257. www.stantonleeschapel.org.uk

DEVON

EXETER. Independent Evangelical Church, Fore Street, Heavitree, Exeter, EX1 2RR. Sunday 11.00am & 6.30pm. Thursday 7.00pm Bible study & prayer. Tel: Pastor Jonathan Munday 01647 270067 or Tom Cook 01392 811204.

GALMPTON, nr Paignton. Galmpton Independent Evangelical Church, Stoke Gabriel Road, TQ5 0NQ. Sunday mornings, 10.30am, evenings Flavel Hall, TQ5 0NJ, 6.30pm at the Roundings. Walford Catling, 01803 925583, or John Young, 07779 169750. All warmly welcome. E-mail: walfordandelaine@hotmail.com www. flavelchapel.com

PLYMOUTH. Beacon Park Baptist Church, 11 Peverell Park Road, Plymouth, PL3 4LR. Lord’s Day services 10.30am & 6.30pm. Wednesday Bible study 7.30pm. A warm welcome awaits you. Pastor Richard Clarke, tel: 01752 227009.

SMEATHARPE nr Honiton. Newhouse Baptist Church. Sunday 11.00am & 6.00pm. Tuesday 7.00pm. Details: Pastor John Woollam, tel: 01404 861313. www.newhouse-baptist.org.uk

DORSET

CHRISTCHURCH. Carmel Evangelical Church (non-ecumenical) meeting at Homelands Hall, King’s Avenue, Christchurch, BH23 1NP. Sunday services 11.00am & 6.00pm. Thursday Bible study 7.30pm. Tel: Robin Lewis, 01202 475650 or Oliver Rowe, 01202 873952.

East Yorkshire

HULL. East Hull Presbyterian Church (Evangelical), R/O 336 Holderness Road, Hull, HU9 3DQ. Sunday 10.30am & 5.30pm. Wednesday 10.30am PM/BS. Contact: Chris Lawson, 07527 319617. E-mail: christophermlawson@hotmail.com

HULL. Kingston Evangelical Church, Park Grove off Princes Avenue, HU5 2UR. Sunday services 10.30am & 6.30pm. Wednesday 7.30pm. Bible study and prayer meeting. Enquiries, tel: 01482 844579.

ESSEX

WICKFORD. Reformed Baptist Church. Sunday 10.30am & 6.30pm. Thursday 7.30pm. Details from secretary, tel: 01268 735127. www.WickfordReformedBaptistChurch.org.uk

GLOUCESTERSHIRE

GLOUCESTER. Trinity Baptist Church (Free Evangelical), Finlay Road. Sunday

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30 | Evangelical Times, February 2024

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10.30am & 6.00pm. Bible study & prayer, Thursday 7.30pm. Pastor Matt Gamston, Contact: 07835 417188. E-mail: matt@tbcgloucester.org www.tbcgloucester.org

HAMPSHIRE

ANDOVER. Koinonia Evangelical Church warmly invites you to join us in worship and fellowship. We meet at Endeavour Primary School, Kirk Campus, Dairy Road, Andover, SP11 6YG on Sunday at 10.30am & 6.30pm. Telephone Bas Jacobs on 07799 141526. www.koinonia-andover.com

PORTSMOUTH. Grace Baptist Church, PO3 5AH. Sunday 11.00am & 6.30pm. Contact: Evan Richards, 07922 179274. Web: www.graceportsmouth.com

WINCHESTER. Hyde Street Chapel. Sunday 10.00am & 5.30pm. Thursday 7.30pm. www.hydestreetchapel.org or Pastor Richard Turner, tel: 02380 445742. Visitors warmly welcomed.

HERTFORDSHIRE

BALDOCK. Reformed Baptist Church at Community Centre, (1689 BCOF). Sunday school 9.15am. Morning service 11.00am; Evangelistic service 6.00pm. Wednesday 7.15pm. You are warmly welcome. Contact: J. E. Northern, 01462 834464. www.baldockbaptistchurch.org.uk

BOREHAMWOOD. Cowley Hill Free Church (Baptist). Sunday 11.00am & 6.30pm; Wednesday 7.30pm. Contact: Philip Hambridge, 0208 9531867.

HATFIELD. Evangelical Baptist Church, now at Eden House, School Lane, Hatfield, AL10 8AX. Sunday 11.00am. S/school 9.45am. Wednesday 7.30pm. Pastor Murray Gifkins, 01707 884534. See www.hope4hatfield.org

Isle of Wight

SANDOWN. Avenue Road Evangelical Church, PO36 8BN. Sunday 11.00am & 6.00pm. Tuesday 10.30am, prayer & Bible study (NKJV; CH). Contact tel: 01983 403725.

KENT

WHITSTABLE. Hamilton Road Evangelical Church, CT5 1JX. Sunday: 11.00am & 6.00pm; SS 11.00am; PM/BS Wednesday 7.30pm. For more details please contact our pastor Adam Laughton, e-mail: info@hamiltonroad.org.uk or tel: 01227 263614. A warm welcome to all.

LEICESTER CITY

LEICESTER. Melbourne Hall Evangelical Free Church, St Peters Road. Sunday 10.45am & 6.00pm. Wednesday 7.30pm Bible study/prayer meeting. A warm welcome to everyone. Pastor: Peter Mackenzie, tel: 0116 288 8156. www.melbournehall.org

LEICESTERSHIRE

HINCKLEY. Grace Baptist Church (Independent – KJV Bible used), 216 Coventry Road, LE10 0NG. Revd Christopher Salmon. Visitors always welcome. Sunday services 10.30am & 6.00pm. Wednesday prayer & Bible study 7.00pm. All enquiries please phone 01455 612377 or church 01455 617857.

LINCOLNSHIRE

BILLINGHAY. Baptist Chapel, Church Street. Sunday 10.30am & 6.00pm. Tuesday 7.00pm. Pastor Richard Hilliard, tel: 07717 392628. www.billinghaybaptistchapel.co.uk

LINCOLN. Evangelical Church, Uffington Close, off Skellingthorpe Road, LN6 0AE. Sunday 11.00am & 6.00pm. Thursday 7.45pm. Pastor Andrew Thomson, 07999 250789. E-mail: a1thomson@aol.com

LOUTH. Evangelical Church, Monksdyke Road. Sunday 10.45am & 5.00pm. Wednesday 10.30am. Elder: C. Sharp, tel: 01507 339714 (01507 605353).

NEWCASTLE UPON TYNE

NEWCASTLE. Reformed Evangelical Church, Hoylake Avenue, Longbenton, NE7 7UN. Sunday 10.30am & 6.00pm. Wednesday Bible study, 7.30pm. Minister: Revd Dan Peters. For further details see www.nrechurch.co.uk or tel: 0191 2662422 or 0191 2859757.

NORTHAMPTONSHIRE

SLAPTON & WAPPENHAM Independent Evangelical Church (near Towcester). Sunday 10.30am and 5.00pm. Sunday school 10.30am, at Wappenham. Tuesday Bible Study 7.30pm. Contact Pastor Trevor Thomas for details, 07950 434258. www.towcesterevangelicalchurch.uk

NORTHUMBERLAND

LONGHORSLEY. Mission Free Church (FIEC). Sunday morning service 11.00am with creche; 5.30pm Prayer meeting; 6.00pm Evening service/Bible study. Contact: 01670 518202 or 01661 822546. www.longhorsleymission.org.uk

SHROPSHIRE

TELFORD. Grace Church Wellington. Sunday 11.00am in the Wellington Library at the Wellington Leisure Centre, TF1 1LX. Visitors welcome. Website: www.gcwellington.com

SUFFOLK

OTLEY. Otley Baptist Chapel, Chapel Road, Suffolk, IP6 9NU. 1st Sunday of each month, 3.00pm. Contact: Trevor Bugg. E-mail: trevor-michaelbugg@outlook.com

WALSHAM-LE-WILLOWS. Walsham-le-Willows Evangelical Congregational Church, The Street, Bury St Edmunds, IP31 3AZ. Sunday 11.00am & 6.30pm. PM/BS Thursday 7.15pm. Contact: Mr J. Landymore, 01359 258986. E-mail: j.landymore@btinternet.com  www.walsham-le-willows.org/explore/amenities/congregational-church

WORCESTERSHIRE

DROITWICH. Witton Chapel, Tagwell Road. Evangelical Reformed ministry in Worcestershire. Sunday 10.30am & 6.30pm. Thursday 7.30pm Bible study and prayer meeting. Details: (01905) 794271 or (01684) 567969. www.wittonchapel.org.uk

YORK

YORK. Evangelical Church, Millthorpe School Hall, off Philadelphia Terrace, YO23 1DH. Sunday 10.30am & 6.00pm. E-mail: info@yec.org.uk Tel: 01904 375875. www.yec.org.uk

CHURCHES WALES

CARDIFF. Emmanuel Baptist Church, Gabalfa Avenue, Gabalfa, CF14 2SH. Sunday 11.00am and 6.00pm. Wednesday 7.30pm. Contact: Andrew Lansdown, secretary@emmanuelcardiff.org Tel: 07969 009310. www.emmanuelcardiff.org

HAVERFORDWEST, Pembrokeshire. Hill Park Baptist Church (Ind), SA61 2ET. Sundays 11.00am & 6.00pm. Sunday school 10.15-10.45am. Prayer meeting Wednesday 7.00pm. Contact: Revd Ian Middlemist, misty_923@hotmail.com www.hillpark.net

LLANGOLLEN. Glanrafon Evangelical Church, Princess Street, LL20 8RD. Sunday 11.00am and 6.00pm. Wednesday prayer meeting 7.30pm. Church Secretary: glanrafonevangelicalchurch@gmail.com www.glanrafon.org

SWANSEA. Ebenezer Baptist Church, near High Street station. Sunday 11.00am & 6.00pm. Wednesday 7.30pm. Minister: Revd Graham John, tel: 07541 400559. www.ebenezer.org.uk

HOLIDAYS ENGLAND

CORNWALL

PADSTOW. Chalet, sleeps 6. Sea glimpses. Beaches nearby. £200-£450 weekly (including heating). Missionary discounts. Tel: 01202 253879/382598.

E-mail: paulandruthbromley@gmail.com www.atlanticbaysholidaypark.co.uk

County Durham

STAINDROP, County Durham. Two bedroom cottage, sleeps 3. From £295 week. Discounts for Christian workers. Sorry no pets or children under 10. Brochure available. E-mail: shiloahlad@gmail.com 07913 058520.

Evangelical Times, February 2024 | 31

HOLIDAYS OVERSEAS

GERMANY. Haus Barnabas in Black Forest. Holidays all year round. B&B or halfboard. Basel airport or railway pickups. Brochure: rosemaryedwards2009@talktalk.net Tel: 01227 363857. www.haus-barnabas-christianholidays.info

SPAIN. Altea (Costa Blanca). Two-bedroom/bathroom apartment. Pool, garden, tennis. Shops, restaurants, beach close. Warm winters. Airport transfers. Tel: 02920 759314. E-mail: dee.jones@virgin.net

Accommodation Wanted

Christian gentleman, retired, requires large/double room to rent in shared house in London. Preferably long term. Email Julian Smithe at jmsmithe@hotmail.com

BEXLEY, Kent. Free Grace Evangelistic Association Open Meeting. If the Lord will, to be held at Old Bexley Baptist Chapel, Bourne Rd, Kent DA5 1LQ. 2.30pm. For further details please contact Dan Kinderman: dan.kinderman@gmail.com or mobile 07816 290973.

LUTON, Barton-le-Clay. TBS West Anglia Auxiliary: annual meeting. 2:30pm. St Nicholas Church Hall, Church Rd, Barton-le-Clay, Beds, MK45 4LA. Speakers: Graham Chewter & Matthew Hyde. Refreshments available; all welcome.

LONDON. Protestant Truth Society Bookshop, 184 Fleet St, London EC4A 2HJ. PTS Bite-size School of Theology, every Tues lunchtime from 1.10–1.45pm. Subject: ‘The Ark of the Covenant (Pt 2): its contents’. All welcome; tea & coffee provided.

DONCASTER: Doncaster Evangelical Church, Wentworth Hall, Beckett Road, Wheatley, Doncaster DN2 4AY. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Revd Gareth James 07890 754581.

LEEDS: Tinshill Free Church, Holly Ave, Leeds, LS16 6PL. Christian Institute meeting 7:45pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Mr Martin Sellens 0113 2679529.

YORK: Trinity Church York, St Anthony’s Hall, Peasholme Green, York, YO1 7PW. Christian Institute meeting 7:45pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Church Office 01904 651726 or contact@trinitychurchyork.org.uk.

CHIPPENHAM, Wiltshire. Ladyfield Church, Hungerdown Ln, SN14 0BA. Corsham & Chippenham Central Bible Study, 7.30pm. Speaker: Paul Williams (Swindon). Contact (01225) 708643. www.cccbs.org.uk.

GORNAL, W. Midlands. Gornal Bible Fellowship, Lake Street Church, Lake St, Gornal, DY3 2AU. Meeting, 7.15pm. Preacher: Ray Trainer. Contact: (01902) 673150.

CHIPPENHAM, Wiltshire. Ladyfield Church, Hungerdown Ln, SN14 0BA. Corsham & Chippenham Central Bible Study, 7.30pm. Speaker: Paul Mallard (Birmingham). Contact (01225) 708643. www.cccbs.org.uk.

LONDON. Protestant Truth Society Bookshop, 184 Fleet St, London EC4A 2HJ. PTS Bite-size School of Theology, every Tues lunchtime from 1.10–1.45pm. Subject: ‘Practical Puritans: J Bunyan – Lessons from Pilgrim’s Progress (Pt 2)’. All welcome; tea & coffee provided.

RATTLESDEN: Rattlesden Baptist Church, Felsham Rd, Rattlesden, IP30 0SF. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Pr Simon Green 07858 996357.

BASILDON: Fryerns Baptist Church, 147 Whitmore Way, Basildon, Essex, SS14 2TJ. Christian Institute meeting 7:30pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Pr Ben Jones 07914 543901.

STAMFORD: St George’s Church, St George’s Square, Stamford, PE9 2BN. Christian Institute meeting 7:300pm. Subject: ‘Defending faith, family and freedom’. Speakers: Christian Institute staff. Contact: Church Office 01780 481800 or office@stgeorgeschurch.net.

CHIPPENHAM, Wiltshire. Ladyfield Church, Hungerdown Ln, SN14 0BA. Corsham & Chippenham Central Bible Study, 7.30pm. Speaker: Alwyn Barry (Cheltenham). Contact (01225) 708643. www.cccbs.org.uk.

LONDON NW6. New Life Bible Presbyterian Church, 44 Salusbury Rd, London, NW6 6NN. Sovereign Grace Advent Testimony meeting. Theme: ‘Romans 9-11’; ‘Israel’s inalienable possessions’ (Martin Humphrey), 7.00pm.

BIRMINGHAM, Rowley Regis. Providence Chapel, Bell End, Rowley Regis B65 9LU. Christian Heritage Centre Spring Lecture, 2pm: ‘George Muller’ (Ian Walkington). Exhibition open 1.30pm-4pm. All most welcome. Further details: tel. 01384 637314 / www.christianheritagecentre.org.uk.

Continued from page 28

Advertising

DEVON

TOPSHAM. Two-bedroom cottage overlooking Exe estuary and hills. Shops, inns, restaurants close. Coast, moors, Exeter nearby. Tel: 02920 759314. E-mail: dee.jones@virgin.net

SUSSEX: EAST

HAILSHAM. S/c 1 bedroom stable conversion. Quiet country location. www.thestablehailsham.co.uk Tel: 01323 841227. E-mail: longleysfarmcottage@gmail.com

HOLIDAYS Wales

PEMBROKESHIRE: Freshwater East. Well-equipped holiday home. Sleeps 1-6. Beach 250yds. From £320pw. Discounts for clergy & additional weeks. Sorry no pets. Tel: 01978 357481 www.fresheast.co.uk

Heath Evangelical Church

Whitchurch Road Cardiff CF14 3LZ

T: 029 2061 7738

E: office@heath-church.org

W: www.heath-church.org

Pastor: Revd Wyn Hughes

Asst. Pastor: Revd Andy Christofides

Sunday Services: 10.45am & 6.00pm

Bible Study/Prayer Meeting:

Wed 7.30pm

one2two

Bookshop & Coffee Shop

Adjoining the church. Bookshop stocks

Reformed & Evangelical books, including

second hand. Also cards, gifts, DVDs & CDs.

Open weekdays 10.00am to 5.00pm.

Coffee Shop serves quality drinks, meals

and homemade cakes.

Open weekdays from 9.00am to 3.30pm.

Tel: 029 2062 1798

E-mail: sales@heathchristianbookshop.org

www.heathchristianbookshop.com for on-line sales

THE OLD TEMPERANCE BOOKSHOP

Reeth, Richmond, DL11 6TE

Tel: (01748) 884185

Christian books, cards & crafts

Beside the village

green in Reeth, the

‘capital of Swaledale’, we are 50 yards up from Reeth Evangelical

Congregational Church

Opening times:

1.30 – 4.00pm Monday, Thursday, Saturday

10.30am – 4.00pm Friday (Market Day)

Closed from 1 - 9 February

EVENTS

Diary

Feb

20

Feb

21

Feb

22

Feb

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Feb

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Feb

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Feb

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Feb

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MAR

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MAR

2

MAR

8

32 | Evangelical Times, February 2024

Features

French connections:

Bringing Christ to university

students in Grenoble

By Ruth McGarvey

Mission partner with UFM Worldwide.

Source: Shutterstock

Monday evening snapshot

It’s 6:00 on a Monday evening and most French students are making the journey home after a long, hard day at university. They are longing for those few minutes when they can simply sit down and chill out. Their academic day has drawn to a close and they are awaiting those few well-earned moments of blissful silence before they contemplate engaging their brain again for the evening.

Not so at the Foyer Evangélique Universitaire in Grenoble, southeastern France! At 6 p.m. every Monday, things are just getting started. The doors are opened and a group of dedicated students are beginning the task of cooking dinner for fellow hungry students who will soon be strolling through the doors in expectation of another hearty meal.

Like clockwork, by 7 p.m. the lettuce is washed, the pasta is cooked, the dessert is prepared, and we are ready for action. Noise levels gradually increase throughout the meal as cutlery clinks against plates and laughter resounds throughout the living room. The buzz is tangible as students, who have learned that the FEU is a place where they are welcome, share stories about their week across the table with both old and new friends.

Once bellies are filled, the dishes are promptly dealt with and the room is set up for stage two of the evening. Seats are set out in rows, couches

are correctly positioned for maximum comfort, and the announcements for the week are given. ‘Outreach in the university halls next Thursday evening!’; ‘Food bank needs some chatty volunteers!’; ‘Chinese cultural evening – invite your friends!’; ‘Forms are due in for the weekend away!’; ‘Apologetics training next Saturday morning – be there!’ Just from the announcements, we can all sense that the week ahead is going to be a good one.

As announcements draw to a close, a generally nervous student leader opens up a Bible and introduces us to a passage. Some among those present are Christians, some are not, but both are there of their own accord because they are eager to hear what God has to say to them.

The end of the talk sets the scene for stage three. Everyone knows the drill and every room in the building is quickly filled with small groups led by our student leaders who are ready to spend the next 45 minutes chewing over the text we have just studied. Debates arise within the groups over this or that issue; truths are discovered; the gospel is shared; and the practicalities of life as a Christian student in France are examined.

The student leader brings the evening to a close with a challenging conclusion and five minutes of silence to reflect on how we will act upon the truths we have just heard.

Gradually, as the night wears on, the students filter out of the FEU one by one. The floors are washed, and the lights turned off. Those who attended may have got home a lot later than their classmates, but week after week and year after year they keep coming back. They keep coming back because they know that on Monday evenings at the FEU, Christians and non-Christians can hear God’s Word and it’s worth the late night.

Who are we?

Grenoble is a beautiful city situated in the French alps. Every year over 50,000 students flock to its universities to study. The Foyer Évangélique Universitaire (the FEU), founded over 50 years ago, is situated right next door to the campus. It remains one of the few student ministries to have been born in France and has been faithful in its outreach in what is often a hard and indifferent climate to the gospel.

Many students believe that in the postmodern age we have

surpassed the need for religious sentiment; they are indifferent to attempts to render the message relevant to their lives. Others are happy for everyone to have their beliefs, so long as they remain firmly in the private sphere and aren’t ‘imposed’ on others. There is also a large community of international students, mainly from North Africa and Asia, who bring other worldviews into the mix.

In order to reach out to this vast harvest field, the FEU staff seeks to train Christian students to read and share God’s Word and share their faith on campus. Students are encouraged to get plugged into a local church where they will be fed and accountable. After this they come to the FEU to give out what they have received from their local church community.

Students learn to lead discovery Bible studies, to pray for the campus, to organise outreach events, to interact with different worldviews, and to go onto campus to engage their peers in gospel conversations. The FEU also provides an official foodbank for university students who may find themselves in financial difficulty. Many of those who attend are from North Africa, and it is a wonderful opportunity to interact with and show the

love of Christ to many who have never read the Bible before.

Evangelism in France

Reaching French students with the gospel is not easy. The apathy can be frustrating as students casually brush off your efforts with well-honed indifference. However, the Lord is at work and we praise him for how he is continuing to build his church here in France.

A major encouragement for the team has been seeing young people who have grown up in church settings come along who clearly have not understood the gospel. They are either locked into a gospel of works or are depending on their family heritage to take them further than it ever will.

Witnessing them take the gospel seriously and come to repentance and baptism is a real joy. Just last year a first-year student followed such a path, and we had the privilege of seeing him get baptised in one of our partner churches.

Another young student who had grown up in a Roman Catholic background and had heard the gospel at a teen camp has started to frequent a local church and will be baptised in the coming weeks, at the time of writing. Others have come and gone over the years who have heard the gospel, found Christ, and moved on.

A young lady from the Middle East who attended our food bank started to read the Bible with one of the FEU team members and gave her life to Christ. Others have gone away challenged about their beliefs, and we pray that the Holy Spirit will continue to challenge them wherever they may find themselves today.

Another encouraging aspect of our ministry is seeing Christian students being built up in their faith and dare to step out of their comfort zone to tell others about Christ.

The campus of Grenoble needs the gospel of Jesus Christ. Please pray that we would remain faithful in the task that God has given us and that we would trust the Lord for fruit this coming year.